2 Crônicas 34
Bob Utley · Citado em PreceptAustin
2 Crônicas 34
Utley - "in the eighteenth year" The reform apparently started in the eighth year (cf. 2 Chr. 34:3-8), therefore, it had been ongoing for ten years already. In other words the discovery of the Book of the Law was not the impetus for many of Josiah's reforms which were already taking place. Josiah’s reforms were both begun and to a large extent complete before Hilkiah’s discovery of the Book of the Law Dale Ralph Davis points out that "The writer of Kings focuses on Josiah’s eighteenth year (2Ki 22:3; 23:23); apparently he highlights one year of Josiah’s reign to give a flavor of the whole. And in his narrative it looks like Josiah’s reforms (2Ki 23:4–20) are the consequence of the discovery of the Book of the Law and the covenant renewal. Note, however, the broad order of 2 Kings compared with that of 2 Chronicles: (1) Law discovery, 2Ki 22:3–20 versus Worship reform, 2Ch 34:3–7 2 KINGS 2 CHRONICLES Law discovery, 2Ki 22:3–20 Worship reform, 2Ch 34:3–7 Covenant renewal, 2Ki 23:1–3 Law discovery, 2Ch 34:8–28 Worship reform, 2Ki 23:4–20 Covenant renewal, 2Ch 34:29–33 Passover celebration, 2Ki 23:21–23 Passover celebration, 2Ch 35:1–19 Dale Ralph Davis goes on to point out - Here are clues to the interests of the respective writers: Chronicles spends far more time on the Passover than Kings, while Kings gives far more space to the purification of worship, something Chronicles briefly summarizes. However, though not fixated on chronology, the Chronicler does give us more chronological precision on the worship reforms (= 2Ch 34:3–7): (1) In Josiah’s eighth year (632 BC, when he was sixteen years old) he ‘began to seek the God of David his father’ (2Ki 22:3a); (2) in his twelfth year (628 BC, at twenty years old) he ‘began to purge’ Judah and then extended his image/altar-bashing to the former northern kingdom (2Ki 22:3–7); and (3) in his eighteenth year (622 BC, at twenty-six years of age) came the discovery of the Book of the Law and renewal of the covenant (2Ki 22:8ff.). Chronicles is clear: Josiah’s reforms were both begun and to a large extent complete before Hilkiah’s discovery of the Book of the Law. Why does Kings relate them after that discovery, giving the impression that the Book of the Law drove those reforms? Is that not deceptive or misleading? So we need to look at 2 Kings again. First, note that Kings implies that Josiah’s reforms were underway before Hilkiah’s discovery of the Law (2Ki 22:3–7), for it would seem likely that repairing the temple also involved at least some purging of the temple. Secondly, note that the covenant renewal (2Ki 23:1–3) and the Passover celebration (23:21–23) are specifically tied to the book that was found (2Ki 23:2, 3, 21), as are the reforms of 2Ki 22:24, but that nothing in the reforms of 2Ki 23:4–20 is related to that book. Thirdly, anyone in a reflective mood might wonder whether all the reforms (and travel required) in 2Ki 23:4–20 could have been carried out within the confines of one year (the eighteenth year of Josiah’s reign). Hence, I think the writer of Kings has left us clues about what he is doing in 2Ki 23:4–20: he is giving us a topical survey of Josiah’s reforms out of strict chronological order (a perfectly legitimate practice, by the way).13 . (BORROW 2 Kings : the power and the fury - may need to refresh page to view) Raymond Dillard: In Chronicles the discovery of the law book in the temple was one incident in the course of a larger reform, whereas in Kings it was the precipitating incident and primary motivation for the entire reform. (See 2 Chronicles, Volume 15 - Page 279) Frederick Mabie: The Chronicler emphasizes the involvement of the whole community through the giving of funds by both Judeans and those from the prior northern kingdom tribal areas (2Ch 34:9), the skill and commitment (“faithfulness”) shown by those involved in the refurbishment process itself (cf. 2Ch 34:10-13; vv. 16-17; cf. 2Ki 22:7), and the oversight provided by the high priest and Levites (2Ch 34:9, 12-13). (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 314) John Schultz: It sounds amazing that it took so long before Josiah’s attention became fixed upon the place that should have been the center of Yahweh worship. It wasn’t until Josiah’s eighteenth year on the throne of Judah that the temple in Jerusalem came into focus. The extent of idol worship and the fact that the country had been littered by altars dedicated to various gods, must have taken most of the king’s attention up to this time. (2 Chronicles Commentary - 239 pages) Matthew Henry Notes: Verses: 8-13 Summary: Josiah ordered the repair of the temple after first cleansing it from corruption, illustrating the principle that purification must precede restoration—just as the heart must be cleansed from sin before being renewed. Funds were gathered and entrusted to faithful workers and skilled overseers who carried out the work with diligence and integrity. The passage highlights the value of different roles—laborers and leaders—working together harmoniously, each contributing their God-given abilities for the good of the whole and the glory of God. Here, 1. Orders are given by the king for the repair of the temple, 2Ch 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, 2Ch 34:8. They brought it to Hilkiah the high priest (2Ch 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, 2Ch 34:10, 11. It is observed that the workmen were industrious and honest: They did the work faithfully (2Ch 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. 2 Chronicles 34:9 They came to Hilkiah the high priest and delivered the money that was brought into the house of God, which the Levites, the doorkeepers, had collected from Manasseh and Ephraim, and from all the remnant of Israel, and from all Judah and Benjamin and the inhabitants of Jerusalem. Hilkiah: 2Ch 34:14,15,18,20,22 2Ki 22:4 23:4 they delivered: 2Ch 24:11-14 2Ki 22:5-7 Php 4:8 Manasseh: 2Ch 30:10,18 31:1 and they returned: Instead of {wyyashuvoo}, "and they returned," as the Keri has, we should, with the Kethiv, read {weyoshevey,} "and the inhabitants of;" a reading which is supported by many MSS,; printed editions, and all the versions, as well as necessity and common sense. 2Ch 34:7 Related Passages: 2 Kings 22:4+ “Go up to Hilkiah the high priest that he may count the money brought in to the house of the LORD which the doorkeepers have gathered from the people. AN ORDERLY COLLECTION AND DISTRIBUTION They came to Hilkiah the high priest and delivered the money that was brought into the house of God, which the Levites, the doorkeepers, had collected from Manasseh and Ephraim, and from all the remnant of Israel, and from all Judah and Benjamin and the inhabitants of Jerusalem. - This describes how the funds for repairing the temple were gathered and properly delivered. The Levites, specifically the doorkeepers who were stationed at the temple gates, collected money that had been contributed by the people. What is striking is the wide scope of participation, so that the offerings came not only from Judah and Benjamin (the Southern Kingdom), but also from Manasseh, Ephraim, and “all the remnant of Israel”, that is, survivors from the former Northern Kingdom after the Assyrian exile. The Levites carefully collected the money, and it was formally delivered to Hilkiah. This shows integrity, accountability, and order in handling what belonged to God. These collected funds were then brought to Hilkiah the high priest, indicating that the process was orderly, accountable, and centered in proper spiritual leadership. The money was not handled casually, but was entrusted to those responsible for overseeing the work of restoring the house of God. Even though the kingdom had long been divided, this moment shows a spiritual reunification. People from the north (Manasseh, Ephraim) joined with Judah in supporting the temple. This reflects a shared identity as the people of Yahweh despite political division. Giving sacrificially to restore the temple demonstrates that the people’s hearts were being stirred. True revival is not just outward reform—it includes willing participation and generosity. QUESTION - Who was Hilkiah in the Bible? SUMMARY - Hilkiah means “Yahweh is my portion,” a fitting name for a priest since the Levites had no land inheritance—the Lord Himself was their inheritance (Deut. 18:1–2). The name ultimately reflects a timeless truth: God Himself—not status, possessions, or achievement—is the believer’s true inheritance. ANSWER - The name Hilkiah literally means “portion of YHWH” or “YHWH is my portion.” This name would be especially fitting for a priest because, in Deuteronomy 18:1–2, God says that the tribe of Levi will not receive an allotment of land, but “the Lord himself is their inheritance.” The Levites’ identity would not be found in a physical territory in Israel but in their service to the God of Israel. Likewise, the Lord took the Levites as a special offering to Himself, instead of the firstborn from all the other tribes (Numbers 3:12). So, the Lord was the inheritance of the Levites, and the Levites were a special offering to the Lord. Of course, all of the priests came from the tribe of Levi. The name Hilkiah is used 31 times in the Old Testament to refer to several different individuals. In Nehemiah 12:7, Hilkiah is listed as one of the priests during the time of Joshua the high priest after the exile. In 1 Chronicles 26:11 Hilkiah is listed as one of the gatekeepers in the temple. The palace administrator under Hezekiah is Eliakim, son of Hilkiah (2 Kings 18:18, 26, 37; Isaiah 22:20; 36:3, 22). Eliakim figures into the story somewhat prominently, but we know little about Hilkiah other than he was the father of the palace administrator. The most prominent of the Bible’s Hilkiahs is the priest who served under King Josiah. He is the one who found the Book of the Law when the temple was being restored. He helped Josiah in collecting money to repair the temple and to enact the reforms that were necessary (2 Kings 22:4, 8, 10, 12, 14; 23:4, 24; 2 Chronicles 34:9, 1, 15, 18, 20, 22; 35:8). We are told that Jeremiah is the son of Hilkiah (Jeremiah 1:1). We do not know if he is the same Hilkiah that found the Book of the Law. Based on the fact that Jeremiah began his ministry during the reign of Josiah (Jeremiah 1:1–3), that link is possible. However, since Hilkiah is such a prominent figure, and Jeremiah’s father is simply described as “one of the priests at Anathoth in the territory of Benjamin” instead of “a priest in Jerusalem” or “the one who found the Book of the Law,” it is perhaps unlikely. In the final analysis, the men named Hilkiah in the Old Testament all play supporting roles in the unfolding of God’s story. Some seem to be minor players, and some are known simply as the father of a more prominent son. Even Hilkiah the priest who served under Josiah, the most prominent Hilkiah in the Old Testament, still had a supporting role. This is entirely appropriate for someone named Hilkiah, “the Lord is my portion—my inheritance.” (cf Ps 73:25, 26) In a sense, every Christian should be a Hilkiah. It is the Lord, not an earthly inheritance or a great name for ourselves (even if the great name is built in ministry) that we should be pursuing. Saul the Pharisee was a man who was making a name for himself. He had a stellar religious pedigree and was zealous in service and obedience to the law (Philippians 3:4–6). Yet, compared to Christ, none of that meant anything to him. “But whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:7–9).GotQuestions.org 2 Chronicles 34:10 Then they gave it into the hands of the workmen who had the oversight of the house of the LORD, and the workmen who were working in the house of the LORD used it to restore and repair the house. into the hands: 2Ki 12:11,12,14 22:5,6 Ezr 3:7 Related Passages: 2 Kings 22:5+ “Let them deliver it into the hand of the workmen who have the oversight of the house of the LORD, and let them give it to the workmen who are in the house of the LORD to repair the damages of the house, WORKERS COMPENSATED FOR TEMPLE REPAIRS Then they gave it into the hands of the workmen who had the oversight of the house of the LORD, and the workmen who were working in the house of the LORD used it to restore and repair the house. This verse describes the orderly and trustworthy process of restoring the temple. After the money was collected and brought to the proper authorities, it was entrusted to the overseers who were responsible for supervising the work on the house of the LORD. These overseers then directed the skilled workmen, who used the funds to carry out the actual repairs and restoration. The work was not chaotic. There was a clear chain: people → Levites → priests → overseers → workmen. Some gave, some oversaw, others labored. All were essential to ensure the integrity of God's house (and that is still the Biblical pattern!) J.A. Thompson: The temple obviously needed more than a simple “cleansing.” It apparently had fallen into a state of disrepair, as indicated by the need for carpenters and stonemasons. Manasseh and Amon had seriously neglected the temple. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) 2 Chronicles 34:11 They in turn gave it to the carpenters and to the builders to buy quarried stone and timber for couplings and to make beams for the houses which the kings of Judah had let go to ruin. floor: or, rafter the kings: 2Ch 33:4-7,22 They in turn gave it to the carpenters and to the builders to buy quarried stone and timber for couplings and to make beams for the houses which the kings of Judah had let go to ruin. 2 Chronicles 34:12 The men did the work faithfully with foremen over them to supervise: Jahath and Obadiah, the Levites of the sons of Merari, Zechariah and Meshullam of the sons of the Kohathites, and the Levites, all who were skillful with musical instruments. faithfully: 2Ch 31:12 2Ki 12:15 22:7 Ne 7:2 Pr 28:20 1Co 4:2 all: 1Ch 6:31-48 15:16-22 16:4,5,41 23:5 25:1-31 FAITHFUL AND SKILLFUL WORKERS ON GOD'S TEMPLE The men did the work faithfully with foremen over them to supervise: Jahath and Obadiah, the Levites of the sons of Merari, Zechariah and Meshullam of the sons of the Kohathites, and the Levites, all who were skillful with musical instruments - The workers were trustworthy, diligent, and dependable. They did not cut corners or misuse resources—they carried out their task with integrity before God. Faithfulness, not fame, is what God desires (Heb 11:6+). God’s work includes both laborers and leaders, and both roles matter. It is noteworthy that those who were skilled in worship were also capable leaders in practical matters. Raymond Dillard: A considerable interest in the Levites, and especially the Levitical musicians, is a hallmark of the Chronicler’s history; the note that musicians would be in charge of the construction work shows just how concerned the Chronicler was to stress that the entire work was done under Levitical supervision. The use of music during a construction project is well attested from the ancient Near East (Rudolph, 323); it set the pace for the various tasks much as the ubiquitous radios on a contemporary construction site. While the Levitical musicians may have accompanied the work, the Chronicler does not specifically mention this task; he describes instead a supervisory role. (See 2 Chronicles, Volume 15 - Page 280) PHILLIPS BROOKS. You cannot set the world right, or the times, but you can do something for the truth; and all you can do will certainly tell if the work you do is for the Master, Who gives you your share, and so the burden of responsibility is lifted off. This assurance makes peace, satisfaction, and repose possible even in the partial work done upon earth. Go to the man who is carving a stone for a building; ask him where is that stone going, to what part of the temple, and how is he going to get it into place, and what does he do? He points you to the builder’s plans. This is only one stone of many. So, when men shall ask where and how is your little achievement going into God’s plan, point them to your Master, Who keeps the plans, and then go on doing your little service as faithfully as if the whole temple were yours to build. 2 Chronicles 34:13 They were also over the burden bearers, and supervised all the workmen from job to job; and some of the Levites were scribes and officials and gatekeepers. the bearers: 2Ch 2:10,18 8:10 Ne 4:10 and of the Levites: 1Ch 23:4,5 scribes: Ezr 7:6 Jer 8:8 Mt 26:3 officers: 2Ch 19:11 1Ch 23:4 26:29,30 porters: 2Ch 8:14 1Ch 9:17 15:18 16:38,42 26:1-19 Ezr 7:7 They were also over the burden bearers, and supervised all the workmen from job to job; and some of the Levites were scribes and officials and gatekeepers. 2 Chronicles 34:14 When they were bringing out the money which had been brought into the house of the LORD, Hilkiah the priest found the book of the law of the LORD given by Moses. Hilkiah: 2Ki 22:8-20 De 31:24-26 the law: 2Ch 12:1 31:4 35:26 De 17:18,19 Jos 1:8 Ezr 7:10 Ps 1:2 Isa 5:24 Isa 30:9 Jer 8:8 Lu 2:39 Moses: Heb. the hand of Moses, Lev 8:36 10:11 26:46 HILKIAH FINDS THE BOOK OF THE LAW When they were bringing out the money which had been brought into the house of the LORD, Hilkiah the priest found the book of the law of the LORD given by Moses - What this book consisted of is not certain, but clearly it was the Word of God because it pierced Josiah's heart like only the Word can do. Spurgeon -This was a very remarkable find. Of all the discoveries that they might have made, they could have discovered nothing that would work so much good to all the people as this “book of the law of the Lord given by Moses.” Henry
2 Crônicas 34
Utley - "the elders" This usually refers to the tribal leaders or local older leaders. Peter Pett: Note the distinction between the elders of Jerusalem and the elders of Judah. As the city of David Jerusalem was administratively separate from Judah. In Jerusalem the king had direct authority and could act as he wished, in Judah he had to consider local custom and respect the authority of the elders of Judah, the princes and the tribal aristocrats. John Walton - Function of the elders. The elders (patriarchal family heads) played a major role in the early tribal organization of Israel and evidently still had a function during the monarchy. Elders had been given authority in their local communities and may still have played a limited role in the political leadership during the monarchy. City elders also played a limited role in preserving stability and enacting laws in their communities in Babylonia. However, they did not initiate policy, as the central monarchy controlled the power source of the state, the economy and the armed forces. (IVP Bible Background Commentary: OT page 408) Matthew Henry Notes: 2Ch 34:29-33 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 (2Ch 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 (2Ch 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 (2Ch 34:32), and made them all to serve, even to serve the Lord their God (2Ch 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 (2Ch 34:10), nay, had played the harlot (2Ch 34:8) and thereby had even justified backsliding Israel, 2Ch 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. G Campbell
2 Crônicas 34
Utley - "he read in their hearing" Public reading of the law was not a new thing (cf. Exodus 20; Deuteronomy 5; 31:10-13; Nehemiah 8) Peter Pett: The emphasis is on the fact that the whole stratum of people were represented, rather than on suggesting that all the people would be literally present and able to hear the words that would be read out. The point that is being stressed was that the covenant was being made by the whole people. all the words of the book (seper; LXX - biblion) of the covenant This refers to the Law of Moses, and as discussed earlier (2Ki 22:8+), likely including at least Deuteronomy, and possibly a larger portion of the Pentateuch. The book of the covenant highlights that these writings contained the terms of Israel’s binding conditional covenant relationship with the LORD. Bob Utley - the book of the covenant which was found in the house of the Lord" Most scholars assume this was some portion of the book of Deuteronomy (cf. 2 Kgs. 22:8-13), but we still just do not know how much of the Pentateuch was involved. which was found in the house of the LORD - Josiah explains to the people that the book of the covenant had been lost in the Temple but was not providentially found. John Walton - public reading of documents. Even after the invention of the alphabet, many of the people in the ancient Near East were illiterate, and thus the public reading of documents had an important function. Assyrian sources describe heralds standing at city gates reading royal pronouncements to groups of onlookers. 23:3. pillar. The king stood near a pillar or column (platform, according to the Jewish writer Josephus). It may have been a standing structure in the temple reserved for royalty. No clear parallels for this custom exist elsewhere in the Near East(IVP Bible Background Commentary: OT page 408) Spurgeon -That was a grand Bible-reading, with a king for reader, and all his princes and all his people gathered to Listen to the Word of God. What could he have said better, had he been the greatest of orators ? To read out of this blessed Book must surely be to the edification of the hearers. Rediscovered He read in their hearing all the words of the Book of the Covenant, which had been found in the temple of the Lord. 2 Chronicles 34:30 Today's Scripture & Insight: 2 Chronicles 34:29–31 In 1970, a car executive visiting Denmark learned that a 1939 Buick Dual Cowl Phaeton was owned by a local resident. Since the car never actually went into production, it was a rare find—a one-of-kind vehicle. Delighted with the discovery, the executive bought the car and spent his time and money to have it restored. Currently, this unique car is featured in a world-renowned collection of classic vehicles. Hidden treasures can take many forms, and in the book of 2 Chronicles we read about another discovery of a lost treasure. Eighteen years into his reign as king of Judah, Josiah began to repair the temple in Jerusalem. During the process, the priest Hilkiah found the “Book of the Law in the temple” (2 Chronicles 34:15). The Book of the Law, the first five books of the Old Testament, had likely been hidden away decades earlier to keep it safe from invading armies. Over time it had been simply forgotten. When King Josiah was told about this discovery, he realized the importance of the find. Josiah called all the people together and read the entire Book of the Law so they could commit themselves to keep all that was written in it (vv. 30–31). How did you come to know the Bible as a treasure? How have you grown in your understanding of its great worth? Heavenly Father, help me to delight in the treasure of the Scriptures today. 2 Chronicles 34:31 Then the king stood in his place and made a covenant before the LORD to walk after the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and with all his soul, to perform the words of the covenant written in this book. In his place: 2Ch 6:13 2Ki 11:4 23:3 Eze 46:2 made a covenant: 2Ch 23:16 29:10 Ex 24:6-8 De 29:1,10-15 Jos 24:25 Ne 9:38 10:29 Jer 50:5 Heb 8:6-13 and his testimonies: Ps 119:111,112 with all: 2Ch 15:12,15 31:21 De 6:5 Lu 10:27-29 to perform: Ps 119:106 Related Passages: 2 Kings 23:3 The king stood by the pillar and made a covenant before the LORD, to walk after the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to carry out the words of this covenant that were written in this book. And all the people entered into the covenant. NATIONAL COVENANT RENEWAL CEREMONY Then the king stood in his place In 2Ki 23:3 it has pillar which refers to a special place in the temple where the king stood during important public or covenant ceremonies. It was likely near the entrance to the temple court, a traditional location associated with royal authority and public proclamation. A similar scene occurred earlier when Joash was crowned 2 Kings 11:14 " the king was standing by the pillar, according to the custom." Standing at this pillar symbolized the king acting in his official capacity as the covenant leader of the nation. Bob Utley - "The king stood by the pillar" This seems to be a prominent and special raised place of honor (i.e., a platform, cf. Targums) for the king (cf. 2 Kgs. 11:14; 16:18; 2 Chr. 23:13; Neh. 8:4), but we just do not know how much of the Pentateuch was involved. and made a covenant before the LORD made (karath - cut) a covenant (beriyth) before the LORD - Literally "he cut a covenant" which alludes to the practice of cutting the carcass of an animal, separating the parts, allowing parties to seal their agreement by walking between them (cf. Ge 15:17; Jer 34:18) The text does not say this procedure was practiced in this instance. Nevertheless Josiah publicly declared his personal commitment to the LORD by "cutting covenant" but he did not create a new covenant. Rather, he renewed and reaffirmed the existing covenant given through Moses. Josiah led the people to publicly recommit themselves to the LORD and to obedience to His law. Before the LORD emphasizes that this was done in God’s presence, at His temple, and under His authority. to walk after the LORD - As used frequently in the Bible to walk is a metaphor for one’s manner of life or daily conduct. To walk after the LORD means to follow Him in obedience, loyalty, and devotion, ordering one’s life according to His will (as specified in His Word). It describes a continual pattern of living under God’s authority. and to keep His commandments and His testimonies and His statutes And to keep His commandments (mitsvah) and His testimonies (eduth) and His statutes (chuqqah/ḥuqqâ) - These three terms collectively describe the revealed will of God in the Law. In Jeremiah 44:23 God rebuked Judah for not walking “in his law and in his statutes and in his testimonies.” This shows that all three terms together represent the fullness of God’s revealed will Bob Utley - "to keep" This was a covenant renewal ceremony (cf. Joshua 24; 1 Samuel 12; Josephus, Antiq. 10.4.3) to an ancient covenant that had been somehow lost, forgotten, or ignored! Obedience is crucial! The word commandments (mitsvah) is the general term for God’s commands and refers to the comprehensive body of divine instruction given through Moses. These are the direct orders of God that express His moral will—such as the Ten Commandments (Exodus 20:1–17)—and they reveal what God requires of His people in their conduct and worship. The word testimonies (eduth) emphasizes God’s covenantal witness to His people. His testimonies are the truths and declarations that bear witness to His character, faithfulness, and expectations. The Ark of the Covenant was sometimes called “the ark of the testimony” (Ex 25:22) because it contained the tablets of the Law—God’s own testimony to His covenant relationship with Israel. When the psalmist says, "Your testimonies also are my delight; They are my counselors.” (Psalm 119:24), he is rejoicing in God’s revealed truth that bears witness to who He is and how He calls His people to live. The term statutes (chuqqah/ḥuqqâ) refers to specific, prescribed regulations or ordinances. These often relate to ceremonial, ritual, or civil matters—such as the observance of feasts, sacrifices, or priestly duties. For example, Exodus 12:14 calls the Passover a “statute forever,” meaning it was a divinely appointed ordinance to be observed continually. Statutes are the detailed applications of God’s broader commandments, showing how His people were to live out His holiness in daily and communal life. His commandments reveal His moral standards, His statutes show how those standards are to be practiced, and His testimonies declare His faithfulness and truth. Psalm 19:7–8 beautifully summarizes this harmony: “The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart.” In essence, while commandments, statutes, and testimonies differ slightly in focus, they all flow from the same divine source and serve the same purpose—to reveal God’s holy character and to guide His people into faithful obedience. Together, they remind us that loving God means treasuring and obeying every part of His Word, as Jesus affirmed in John 14:15: “If you love me, you will keep my commandments.” with all his heart and with all his soul, The new king made a total commitment to walk in the ways of YHWH. The people followed, at least outwardly, the king's commitment. In Hebrew thought the heart represents the inner person, the mind, will, and emotions, while the soul refers to one’s whole life or being. The expression means wholehearted commitment, not partial obedience. God does not want mere outward compliance but inward transformation. This language echoes the central command of the Law Deuteronomy 6:5 "You shall love the LORD your God with all your heart and with all your soul and with all your might." to carry out the words of the covenant (beriyth) that were written in this book (seper; LXX - biblion) - This stresses practical obedience. Not just hearing but doing! Josiah’s covenant was not merely verbal or ceremonial; it required actually doing what the Scriptures commanded. THIS IS ONLY IN THE 2Kings 23:3 passage - And all the people entered into the covenant (beriyth) - After seeing their King's commitment and hearing the words of the Book of the Covenant read publicly in the temple, the entire covenant community of Judah who had gathered in Jerusalem, joined the king in recommitting themselves to obey God’s law. Entered into the covenant means that the people formally agreed to the covenant renewal proclaimed by Josiah. To reiterate, this was not the creation of a new covenant but a renewal of the Mosaic covenant originally established at Mount Sinai. Statutes (02708) chuqqah/ḥuqqâ The Hebrew noun ḥuqqâ (חוּקָּה) is a rich theological term meaning “statute,” “ordinance,” “prescription,” or “something prescribed and fixed.” It comes from the root ḥāqaq, meaning to engrave, inscribe, or decree, conveying the idea of something permanently established, binding, and authoritative. As the feminine form of ḥōq, it often emphasizes specific prescribed regulations, especially in covenantal and ritual contexts. Because of its broad semantic range, ḥuqqâ takes its precise meaning from context, but it consistently refers to what God has fixed, ordained, or required. It appears over 100 times in the Old Testament and is especially concentrated in the Pentateuch, where it forms a key part of God’s revealed will alongside related terms such as commandments (מִצְוָה, miṣwâ), judgments (מִשְׁפָּט, mishpāṭ), and law (תּוֹרָה, tôrâ). From the earliest biblical record, chuqqah/ḥuqqâ is associated with obedience to God’s revealed will, even before the Law was formally codified. God commended Abraham because “Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), showing that these divine requirements were known and binding prior to Sinai. Under Moses, these statutes were formally taught and codified, as leaders were instructed “to teach them the statutes and the laws, and make known to them the way in which they are to walk” (Exodus 18:20), and the priests were to “teach the sons of Israel all the statutes which the LORD has spoken” (Leviticus 10:11). These statutes governed every area of life, including moral conduct, ceremonial worship, and social relationships, and were given so that Israel would be distinct from the nations: “You shall not do what is done in the land of Egypt… nor are you to walk in their statutes. You are to perform My judgments and keep My statutes” (Leviticus 18:3–4). Obedience brought blessing—“If you walk in My statutes and keep My commandments… then I shall give you rains in their season” (Leviticus 26:3–4)—while disobedience brought covenant curses (Leviticus 26:15, 43). A major nuance of chuqqah/ḥuqqâ is that it often refers to specific prescribed rituals or ordinances, especially those that are perpetual (“a statute forever”). For example, the Passover was instituted as “a memorial… throughout your generations… a permanent ordinance” (Exodus 12:14), and the Feast of Unleavened Bread likewise as “a permanent ordinance” (Exodus 12:17). The Day of Atonement was to be observed as “a permanent statute” (Leviticus 16:29, 31, 34), and the priesthood itself was established “by a perpetual statute” (Exodus 29:9). Other examples include regulations regarding sacrifices (Leviticus 3:17B), priestly conduct (Leviticus 10:9), and sacred festivals (Leviticus 23:41). Thus, chuqqah/ḥuqqâ frequently denotes fixed, divinely ordained practices that structure Israel’s worship and covenant life, highlighting the idea that these are not optional traditions but binding divine prescriptions. Chuqqah/ḥuqqâ can also describe fixed orders in creation, showing that God’s decrees extend beyond Israel’s law into the structure of the universe itself. Job speaks of God who “set a limit for the rain and a course for the thunderbolt” (Job 28:26), and Jeremiah records God’s declaration: “If My covenant for day and night stand not… then I would reject the descendants of Jacob” (Jeremiah 33:25), referring to the fixed ordinances governing creation. Similarly, God “gives the sun for light by day and the fixed order of the moon and the stars for light by night” (Jeremiah 31:35). In this sense, chuqqah/ḥuqqâ reflects the idea that God’s decrees are not only moral laws but also the established order of reality itself, underscoring His sovereign authority over both nature and covenant. Throughout Israel’s history, faithfulness to God’s statutes became a measure of covenant loyalty, and leaders were evaluated based on their obedience. David could say, “For all His ordinances were before me, and as for His statutes, I did not depart from them” (2 Samuel 22:23), and Solomon was warned that the Davidic covenant depended on walking “in My statutes and My ordinances” (1 Kings 6:12). However, many kings rejected these statutes, leading to national decline and judgment (2 Kings 17:15, 34). Even though Josiah sought to restore obedience and “made a covenant before the LORD… to carry out His commandments and His testimonies and His statutes with all his heart” (2 Kings 23:3), the accumulated disobedience of the nation still resulted in exile (2 Kings 23:25–27). The prophets consistently condemned Israel for rejecting God’s statutes—“They have not walked in My statutes and have rejected My ordinances” (Ezekiel 20:13; cf. Amos 2:4)—yet also looked forward to a future restoration when God would transform His people so that “they will walk in My statutes and be careful to observe My ordinances” (Ezekiel 36:27 NASB; cf. 37:24). At the same time, Scripture contrasts God’s statutes with human or pagan “statutes,” which represent corrupt practices and false systems of worship. Israel was warned not to follow the “statutes of the nations” (Leviticus 20:23), and Micah condemned the people because “the statutes of Omri… are observed” (Micah 6:16), showing that not all “statutes” are righteous—only those established by God. Likewise, Isaiah pronounces woe on those who create unjust laws: “Woe to those who enact evil statutes” (Isaiah 10:1), demonstrating that human decrees can oppose God’s righteous standards. Yet it also points forward to the need for inward transformation, since Israel repeatedly failed to keep these statutes outwardly. Ultimately, chuqqah/ḥuqqâ reveals a profound theological truth: God’s will is not arbitrary but fixed, revealed, and binding, calling His people to a life of ordered obedience. Yet it also points forward to the need for inward transformation, since Israel repeatedly failed to keep these statutes outwardly. The promise of the New Covenant answers this failure, as God declares, “I will put My law within them and on their heart I will write it… for I will forgive their iniquity” (Jeremiah 31:33–34). Thus, chuqqah/ḥuqqâ moves from external prescription to internal transformation, showing that the ultimate goal of God’s statutes is not mere ritual compliance but a heart aligned with His will. Summary - chuqqah/ḥuqqâ denotes a divinely established, binding ordinance—often fixed and perpetual—that governs worship, life, and even creation itself, revealing God’s authoritative will and ultimately pointing to the need for inward obedience through covenant transformation. CHUQQAH - 100V - appointed(1), customs(5), due(1), fixed order(1), fixed patterns(1), ordinance(5), ordinances(1), statute(25), statutes(62), statutory(2). Gen. 26:5; Exod. 12:14; Exod. 12:17; Exod. 12:43; Exod. 13:10; Exod. 27:21; Exod. 28:43; Exod. 29:9; Lev. 3:17; Lev. 7:36; Lev. 10:9; Lev. 16:29; Lev. 16:31; Lev. 16:34; Lev. 17:7; Lev. 18:3; Lev. 18:4; Lev. 18:5; Lev. 18:26; Lev. 18:30; Lev. 19:19; Lev. 19:37; Lev. 20:8; Lev. 20:22; Lev. 20:23; Lev. 23:14; Lev. 23:21; Lev. 23:31; Lev. 23:41; Lev. 24:3; Lev. 25:18; Lev. 26:3; Lev. 26:15; Lev. 26:43; Num. 9:3; Num. 9:12; Num. 9:14; Num. 10:8; Num. 15:15; Num. 18:23; Num. 19:2; Num. 19:10; Num. 19:21; Num. 27:11; Num. 31:21; Num. 35:29; Deut. 6:2; Deut. 8:11; Deut. 10:13; Deut. 11:1; Deut. 28:15; Deut. 28:45; Deut. 30:10; Deut. 30:16; 2 Sam. 22:23; 1 Ki. 2:3; 1 Ki. 3:3; 1 Ki. 6:12; 1 Ki. 9:6; 1 Ki. 11:11; 1 Ki. 11:33; 1 Ki. 11:34; 1 Ki. 11:38; 2 Ki. 17:8; 2 Ki. 17:13; 2 Ki. 17:19; 2 Ki. 17:34; 2 Ki. 23:3; 2 Chr. 7:19; Job 38:33; Ps. 18:22; Ps. 89:31; Ps. 119:16; Jer. 5:24; Jer. 10:3; Jer. 31:35; Jer. 33:25; Jer. 44:10; Jer. 44:23; Ezek. 5:6; Ezek. 5:7; Ezek. 11:20; Ezek. 18:9; Ezek. 18:17; Ezek. 18:19; Ezek. 18:21; Ezek. 20:11; Ezek. 20:13; Ezek. 20:16; Ezek. 20:19; Ezek. 20:21; Ezek. 20:24; Ezek. 33:15; Ezek. 37:24; Ezek. 43:11; Ezek. 43:18; Ezek. 44:5; Ezek. 44:24; Ezek. 46:14; Mic. 6:16 2 Chronicles 34:32 Moreover, he made all who were present in Jerusalem and Benjamin to stand with him. So the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. made: 2Ch 14:4 30:12 33:16 Ge 18:19 Ec 8:2 present: Heb. found, 2Ch 29:29 did: Jer 3:10 Moreover, he made all who were present in Jerusalem and Benjamin to stand with him - Josiah gathered the people—leaders and common citizens and required them to take their stand with him. The phrase “stand” carries the idea of taking a firm position, entering into a binding commitment and publicly identifying with the covenant This was not a call for passive acquiescence but was a call to make a personal and intentional act of allegiance to the LORD. So the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers - The people responded by aligning their lives with the covenant, that is, the Law God had given through Moses. This involved a committment to renounce idolatry, return to exclusive worship of Yahweh and commit to obey His commandments. It was a corporate recommitment to live as God’s covenant people.This looks good, but as the say looks can be deceiving and almost immediately after Josiah died it appears the nation relapsed into evil, evil actually catalyzed by his own sons! Andrew Hill: Covenant renewal for ancient Israel was repairing or restoring a relationship with God broken because of their willful violation of the stipulations regulating the relationship. Repentance or humbling oneself is the first step in renewing a covenant relationship with God, as King David well knew (cf. Ps. 51:17). (See The NIV Application Commentary on the Bible) Martin Selman: There are hints that the people needed some coercion. Josiah made them serve [i.e. “worship”] the Lord, which they did, but only as long as he lived. Nevertheless all who were in Israel complied, as exemplified above all by the ensuing Passover (2Ch 35:1-19) to which representatives from north and south were presumably present (cf. 2Ch 35:3). (See 2 Chronicles: An Introduction and Commentary - Page 556) 2 Chronicles 34:33 Josiah removed all the abominations from all the lands belonging to the sons of Israel, and made all who were present in Israel to serve the LORD their God. Throughout his lifetime they did not turn from following the LORD God of their fathers. removed all the abominations: 2Ch 34:3-7 2Ki 23:4-20 the abominations: 1Ki 11:5-7 all his days: Jos 24:31 Jer 3:10 Ho 6:4 from following: Heb. from after JOSIAH'S REFORMS SWEPT NORTH Josiah removed all the abominations from all the lands belonging to the sons of Israel - Abominations” refers to idolatrous practices and objects—altars, Asherim, images, high places, and all forms of false worship (cf. 2 Chr 34:3–7). Josiah’s reforms extended beyond Judah into former northern territories (areas once belonging to Israel, now under Assyrian control or left desolate). and made all who were present in Israel to serve the LORD their God - Josiah compelled outward conformity to the worship of Yahweh. “Made” indicates royal authority and enforcement. The people were required to abandon idols, participate in proper worship and align with the covenant. Again this national reformation did not continue into the reigns of Josiah's sons. Throughout his lifetime they did not turn from following the LORD God of their fathers - As long as Josiah lived the nation remained externally faithful and idolatry was suppressed. The people continued to follow the LORD, at least outwardly (see note above). Josiah godly leadership had a restraining and preserving effect on the nation for as long as he lived. Josiah’s reforms delayed judgment (cf. 2 Ki 22:20), brought a season of grace, but they did not ultimately change the nation’s long-term trajectory because God's wrath was now no longer quenchable! Raymond Dillard: This verse is a summary statement and forms somewhat of an inclusio with 2Ch 34:6–7. J.A. Thompson: This verse summarizes and concludes the events of 2Ch 34. The covenant renewal called for pure and unadulterated monotheism for the rest of his reign. The expression “all the territories belonging to the Israelites” draws attention to the Chronicler’s belief that Israel was now one and that all in Israel would serve the Lord their God as long as Josiah lived (640-609 B.C.). Frederick Mabie: The statement that the people “did not fail to follow the Lord” while Josiah was alive foreshadows the rapid downfall that will happen in Judah following his death (see 2Ch 36; cf. 12:14). (See 1 and 2 Chronicles) Steven