2 Crônicas 34

2 Crônicas 34

Barnes: Yet, great as Josiah was, he could not save his nation from destruction. Manasseh could doom the nation, but Josiah could not save it (Hens-Piazza 2006:389). As Seow (1999:287) concludes: The most important lesson of all that the passage offers is a negative one. It teaches that human acts of righteousness, even those as thorough and as sincere as Josiah’s, are no guarantee of salvation.… Josiah initiated an ancient equivalent of a ‘back to the Bible’ movement, as it were, but the rediscovery of the law does not save. Despite his zealous adherence to ‘the book,’ there is no salvation for Judah. Salvation, if it comes at all, will be by the grace of God alone, through faith (Eph 2:8). Sobering words, I submit, for any generation, including our own, which tries so hard to legislate morality. (SEE Commentary - Page 372) 2 Chronicles 34:25 “Because they have forsaken Me and have burned incense to other gods, that they might provoke Me to anger with all the works of their hands; therefore My wrath will be poured out on this place and it shall not be quenched.”’ Because: 2Ch 12:2 15:2 33:3-9 2Ki 24:3,4 Isa 2:8,9 Jer 15:1-4 My wrath: Isa 42:25 Jer 7:20 La 2:4 4:11 Na 1:6 Rev 14:10,11 shall not: 2Ki 22:17 Jer 4:4 7:20 Eze 20:48 Mk 9:43-48 Related Passages: Jeremiah 25:8 “Therefore thus says the LORD of hosts, ‘Because you have not obeyed (shama = listened to) My words, Daniel 9:6+ “Moreover, we have not listened (shama = "obeyed") to Your servants the prophets, who spoke in Your name to our kings, our princes, our fathers and all the people of the land. Acts 7:51+ “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. 2 Kings 22:17+ “Because they have forsaken Me and have burned incense to other gods that they might provoke Me to anger with all the work of their hands, therefore My wrath burns against this place, and it shall not be quenched. OUTPOURING OF GOD'S WRATH WAS INEVITABLE Because they have forsaken ('azab; LXX - egkataleipo - left behind, abandoned, deserted, separated connection with) Me and have burned incense to other gods - Remember God was Israel's Husband (Jer 31:32, Isa 54:5) in a covenant relationship (like a marriage covenant) they had entered at Mt Sinai. In effect God says the coming wrath was because they had been an "unfaithful wife" and forsaken the living God and pursued an "affair" with dead gods (recall one meaning of Baal is "husband"), inflaming His righteous jealousy! Their burning incense to other gods resulted in His anger burning against them! (See Israel the Wife of Jehovah) That they might provoke Me to anger with all the works of their hands - Works of their hands refers especially to their idols and all the parenphenalia associated with idol worship (altars, etc). Therefore - Term of conclusion. Because of the preceding unfaithfulness, the conclusion is inevitable! My wrath (chemah; LXX - thumos) will be poured out (nāt̠ak̠) on this place and it shall not be quenched (kāb̠āh; LXX - sbennumi - extinguished, thwarted, blocked, restrained) - Poured out gives a vivid picture of not just God's judgment, but judgment that flows forth irresistibly and completely, like a flood that cannot be restrained. Wrath (anger, fury, venom, hot-tempered) (02534) chemah from yacham = to be hot, Delitzsch says it is related to an Arabic word hamiy = to glow) is a noun which can refer to physical heat, but more often is used figuratively to convey the picture of inner, emotional "heat" which rises and is fanned to varying degrees. And thus chemah can mean hot displeasure, indignation, anger, wrath, and even poison (figuratively speaking). This type of anger is anger at its fever pitch so to speak. Swanson says that chemah describes "a very strong feeling of displeasure, hostility, and antagonism, usually in relation to a wrong, real or imagined, as an extension of the heat and burning feeling one can have when one is emotionally worked up and in strife and turmoil." Forsaken (leave) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) The phrase “they have forsaken Me” uses a strong covenant verb (ʿāzab, Qal perfect), meaning to abandon, desert, or turn away from someone with whom one has a relationship. In the Old Testament this verb often describes Israel abandoning the LORD and violating the covenant relationship. Moses warned that Israel would forsake God (Deut. 28:20; 31:16), and the historical books confirm this tragic pattern (1 Sam. 8:8; 2 Kgs. 21:22; 2 Chr. 12:5; 21:10; 24:20,24; 28:6; 29:6). At times Scripture states that the people forsook the covenant itself, meaning they rejected the obligations and loyalty required by their relationship with God (Deut. 29:25; 1 Kgs. 19:10,14; 2 Chr. 12:1; 24:18). Yet God repeatedly promised that He would never forsake His covenant people in the sense of abandoning His ultimate purposes for them (Deut. 31:6,8; Josh. 1:5; 1 Kgs. 6:13; 8:57). Nevertheless, because of persistent idolatry, the Lord sometimes “forsook” Israel in a disciplinary sense, withdrawing His protection and allowing judgment to come upon them (Deut. 31:17; Josh. 24:16,20; Judg. 2:12–13; 10:6,10,13; 1 Sam. 12:10; 1 Kgs. 9:9; 11:33; 18:18; 2 Kgs. 17:16–17; 2 Chr. 34:25). For this reason the leaders of Israel were repeatedly warned that if they abandoned the Lord, He would withdraw His blessing and presence (1 Chr. 28:9; 2 Chr. 7:19,22; 13:10–11; 15:2). Thus the verb “forsake” captures one of the central themes of the Old Testament: the tragic tendency of God’s people to abandon Him, contrasted with God’s faithful commitment to His covenant. Poured out (05413) nāt̠ak̠ fundamentally means “to pour out” and, by extension, “to melt”—conveying the idea of something flowing, gushing, or being released with force. It is used literally of rain being poured out (Ex 9:33; 2Sa 21:10) and of money being emptied or poured out in temple service (2Ki 22:9; 2Ch 34:17). It can also describe physical melting, such as metals in a furnace (Ezek 22:20–22), illustrating transformation under intense heat. More often, however, nāt̠ak̠ is used figuratively, especially to describe the outpouring of God’s wrath, anger, or covenant curses upon His people because of sin (Jer 7:20; Jer 42:18; 2Ch 34:25; Da 9:11, 27; Nah 1:6). In these contexts, the word emphasizes not just judgment, but judgment that flows forth irresistibly and completely, like a flood that cannot be restrained. It can also describe deep emotional expression, such as Job’s groanings being “poured out like water” (Job 3:24), or even God’s creative work in forming life (Job 10:10). Overall, nāt̠ak̠ paints a vivid picture of something being released in full measure—whether blessing, emotion, or most soberingly, divine judgment—highlighting both the intensity and inevitability of what is poured out. Nāt̠ak̠ - 21x/19v - emptied(2), melt(2), melted(3), pour(2), poured(11), rained(1). Exod. 9:33; 2 Sam. 21:10; 2 Ki. 22:9; 2 Chr. 12:7; 2 Chr. 34:17; 2 Chr. 34:21; 2 Chr. 34:25; Job 3:24; Job 10:10; Jer. 7:20; Jer. 42:18; Jer. 44:6; Ezek. 22:20; Ezek. 22:21; Ezek. 22:22; Ezek. 24:11; Dan. 9:11; Dan. 9:27; Nah. 1:6 Quenched (03518) kāb̠āh (כָּבָה) means “to quench,” “to extinguish,” or “to put out,” and it is consistently associated with fire, whether literal or figurative. At its most basic level, it describes the act of removing what sustains a flame so that it goes out. In a literal sense, it is used of actual fire, especially in sacred contexts. For example, the altar fire in the tabernacle was commanded to burn continually and never be quenched: “Fire shall be kept burning continually on the altar; it is not to go out” (Leviticus 6:13). Similarly, “the lamp of God had not yet gone out” (1 Samuel 3:3) indicates the ongoing presence of God in the sanctuary. When such fire was extinguished, as in “they have… put out the lamps” (2 Chronicles 29:7), it symbolized spiritual neglect and failure in worship. More often, however, kāb̠āh is used figuratively to describe God’s wrath as an unquenchable fire. This is one of its most powerful theological uses. In the historical and prophetic books, God’s judgment is portrayed as a fire that no human being can extinguish: “My wrath… will be poured out on this place and it will not be quenched” (2 Kings 22:17), and “My anger and My wrath will be poured out… and it will burn and not be quenched” (Jeremiah 7:20). The prophets repeatedly warn that unless there is repentance, this fire will break out irresistibly: “My wrath will go forth like fire and burn with none to quench it” (Jeremiah 4:4); “He will break forth like a fire… with none to quench it” (Amos 5:6). In this sense, kāb̠āh underscores the inevitability and irresistibility of divine judgment—once ignited, it cannot be stopped except by God Himself. This imagery reaches its fullest intensity in descriptions of final judgment, where the fire is not only unquenchable but eternal: “Their worm will not die and their fire will not be quenched” (Isaiah 66:24), a phrase later echoed by Jesus in “where their worm does not die, and the fire is not quenched” (Mark 9:48+). Here, kāb̠āh conveys the sobering reality of ongoing, irreversible judgment. At the same time, the word is also used to describe human life as a flame that can be extinguished. David’s men warn him not to risk battle “so that you may not extinguish the lamp of Israel” (2 Samuel 21:17), and the woman of Tekoa fears losing her last son, saying it would “extinguish my coal which is left” (2 Samuel 14:7). In these cases, life itself is pictured as a fragile fire that can be snuffed out. In a striking contrast, kāb̠āh is also used to express the indestructible nature of love: “Many waters cannot quench love, nor will rivers overflow it” (Song of Solomon 8:7). Here, instead of fire being extinguished, the emphasis is that true love cannot be put out, no matter how great the opposing force. Finally, one of the most tender uses of the word appears in the prophecy of the Messiah: “A bruised reed He will not break and a dimly burning wick He will not extinguish” (Isaiah 42:3), fulfilled in “a smoldering wick He will not put out” (Matthew 12:20+). In contrast to the unquenchable fire of God’s wrath, the Messiah is portrayed as gentle and compassionate, refusing to extinguish even the faintest flicker of life or faith. Taken together, kāb̠āh presents a rich and unified biblical picture: fire represents God’s presence, judgment, human life, and love. Some fires must never be quenched (worship and devotion), some cannot be quenched (God’s wrath), and some should not be quenched (weak or struggling faith). Ultimately, the word highlights both the severity of God’s judgment and the tender mercy of His character, especially as revealed in the Messiah. Kabah - 24x/24v - extinguish(5), go(3), goes(1), gone(1), put(1), quench(4), quenched(8), quenched and extinguished(1). Lev. 6:12; Lev. 6:13; 1 Sam. 3:3; 2 Sam. 14:7; 2 Sam. 21:17; 2 Ki. 22:17; 2 Chr. 29:7; 2 Chr. 34:25; Prov. 26:20; Prov. 31:18; Cant. 8:7; Isa. 1:31; Isa. 34:10; Isa. 42:3; Isa. 43:17; Isa. 66:24; Jer. 4:4; Jer. 7:20; Jer. 17:27; Jer. 21:12; Ezek. 20:47; Ezek. 20:48; Ezek. 32:7; Amos 5:6 2 Chronicles 34:26 “But to the king of Judah who sent you to inquire of the LORD, thus you will say to him, ‘Thus says the LORD God of Israel regarding the words which you have heard, as for: 2Ch 34:21,23 Related Passages: Jeremiah 37:7 (SPEAKING TO ZEDEKIAH, LAST KING OF JUDAH) “Thus says the LORD God of Israel, ‘Thus you are to say to the king of Judah, who sent you to Me to inquire of Me: “Behold, Pharaoh’s army which has come out for your assistance is going to return to its own land of Egypt. (Comment - Do not be deceived by Egypt’s appearance of help.) YAHWEH'S MESSAGE FOR THE KING But - Term of contrast. This is a blessed "change of direction." In the midst of the description of His wrath, God remembers mercy! to the king of Judah who sent you to inquire of the LORD, thus you will say to him - Unlike many kings before him, he did not rely on his own wisdom or political power but sought divine guidance through God’s prophet. This statement marks a turning point in the narrative, as God shifts from announcing general judgment upon Judah to addressing Josiah directly, acknowledging his humility and faithfulness. King Josiah will receive a direct prophetic reply from Yahweh. Thus says the LORD God of Israel regarding the words which you have heard Huldah conveys Yahweh's unaltered word to Josiah again using God's full Name as she did in 2Ki 22:15+. Yahweh is addressing Josiah directly through the prophetess Huldah, referring to the Word of God that had been read to the king from the rediscovered Book of the Law. It was the hearing of this divine revelation that deeply stirred Josiah’s heart and awakened his conscience. Thus the Word of God became the catalyst that motivated Josiah to inquire of the LORD, demonstrating the transforming power of Scripture when it is heard with a tender and responsive heart. J.A. Thompson: The promised reward was that God would spare Josiah from witnessing the disaster he would bring on Jerusalem and its people, and Josiah would be buried in peace. Huldah’s prophecy is reminiscent of Jer 18:1-11 where the prophetic promise, whether hope or judgment, is contingent upon human response by either repentance to God or the forsaking of God. Although Josiah’s reign was one marked by religious reform based on the law of Moses, he disobeyed God when he fought Neco of Egypt (2 Chr 35:20-24). Huldah’s prophecy was fulfilled, since Judah did not suffer judgment from God, i.e., exile, until after the death of Josiah. (See An Exegetical and Theological Exposition) August Konkel: The prophetic word was that Josiah would die in peace and not experience the curse of judgment that would come upon Judah (2 Chron 34:28). Josiah himself did not die in peace but was killed by the Egyptian pharaoh. A false prophecy would not have been tolerated by the Chronicler. The second half of the verse must explain the first. This place (the city) would be at peace at the death of Josiah as a reward for his faithfulness. His repentant spirit had averted disaster in his time, but the ultimate judgment of the city could not be averted. The discovery of the Torah increased Josiah’s zeal for the reform he had initiated (2 Chron 34:33). His demise at the hands of Necho was not a consequence of some failure in his life. This indicates that the Chronicler is not predictable in his assessment of retribution. Josiah dies in faithfulness and in battle, with the mercy that he does not endure the Babylonian siege. (1 & 2 Chronicles) Frederick Mabie: the remark in question relates to his burial (“you will be buried in peace”) rather than his means of death. (See 1 and 2 Chronicles) 2 Chronicles 34:27 “Because your heart was tender and you humbled yourself before God when you heard His words against this place and against its inhabitants, and because you humbled yourself before Me, tore your clothes and wept before Me, I truly have heard you,” declares the LORD. heart: 2Ch 32:12,13 2Ki 22:18,19 Ps 34:18 51:17 Isa 57:15 66:2 Eze 9:4 Eze 36:26 humbled: 2Ch 32:26 33:12,19 Jas 4:6-10 tore: 2Ch 34:19 Jer 36:23,24 I have: Ps 10:17 Isa 65:24 THE POWER OF A TENDER, HUMBLE HEART Because - Term of explanation. In this context it introduces the grounds or reason for God’s gracious response to Josiah. In other words, God is explaining why He will spare Josiah from witnessing the coming judgment (which is stated in the next verse). In other words this because introduces the reason for divine mercy and the next verse gives the details of the divine mercy. Instead, his conscience was deeply affected. The expression describes a heart that trembles at God’s Word and recognizes its authority. (1) Your heart was tender - A tender heart is a heart that reponds rightly to God's holy Word. A tender heart is one that recognizes the seriousness of sin and the holiness of God. A tender heart is open to conviction and quick to repent. Josiah's heart was sensitive, responsive, and receptive to God’s Word. Josiah did not react with pride, denial, or indifference when he heard the Book of the Law read. His tenderness revealed a genuine reverence for God and a willingness to repent. Josiah's tender heart stands in contrast to a hard or stubborn heart that resists conviction and refuses correction. It reminds us the individual that Jehovah describes in Isaiah 66:2 “For My hand made all these things, Thus all these things came into being,” declares the LORD. “But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word. (2) and you humbled yourself before God when you heard His words against this place and against its inhabitants - Humbling oneself means recognizing one’s sin and submitting to God’s authority rather than defending oneself. This attitude stands in contrast to many of Judah’s previous kings who ignored God’s warnings. Against this place and against its inhabitants refers to the covenant curses described in the Law, especially passages like Deuteronomy 28:15-68+, which warned that persistent disobedience would bring destruction upon the land and people. When Josiah heard these words, he realized that Judah’s long history of idolatry had placed the nation in the "cross hairs" of Yahweh's judgment. And because you humbled yourself before Me - His humility is emphasized. (3) tore your clothes - This act was traditional ancient Near Eastern expression of deep grief, shock, repentance, or distress. In the Old Testament, tearing one’s garments was a visible outward act showing intense emotional anguish before God. Examples include grief or mourning (Ge 37:34), horror or shock at sin or blasphemy (2Ki 18:37) and repentance and humility before God (Joel 2:13). In short this action showed that the person’s heart was broken or at least deeply troubled. Josiah tearing his clothes was an act of deep conviction at God's Word of warning and repentance toward God. Sometimes men would carry out this outward act of tearing garments but it was a sham as there was no genuine brokenness and no repentance. This led Joel to write "rend your heart and not your garments." (Joel 2:13+) (4) and wept before Me - Josiah was so convicted and grieved that he openly poured out his sorrow in God’s presence. Josiah’s response to hearing the Book of the Law was not merely outward. When he realized how seriously Judah had sinned and how severe the coming judgment would be, he humbled himself deeply before God. His weeping expressed genuine repentance, grief over sin, and reverence for the Word of the LORD. Before Me emphasizes that Josiah's sorrow was directed toward God Himself, and was not simply regret over consequences (like when a child gets caught and knows a spanking is coming soon!) I truly have heard you,” declares the LORD - Yahweh personally acknowledged Josiah sincere repentance. Scripture consistently teaches that God gives grace to the humble and He would show grace and mercy to Josiah. In Scripture, when God says He has “heard,” it usually means He will act in response. In Josiah’s case, God promised that the coming judgment on Judah would not occur during his lifetime (2 Kings 22:20). In short, the principle we see here is of God’s gracious assurance that a humble and repentant heart never goes unnoticed by Him.