2 Crônicas 34
Charles Spurgeon · Citado em PreceptAustin
2 Crônicas 34
Spurgeon - Such was his horror upon discovering how they had all sinned, and how many terrible judgments were to be inflicted upon them because of all that long time of sin, that he rent his clothes. EXCURSUS ON TEARING CLOTHES IN SCRIPTURE - The tearing of garments in Scripture is an ancient and vivid expression of mourning, grief, shock, repentance, or holy outrage. Its earliest appearance occurs when Reuben and Jacob mourn the apparent death of Joseph (Genesis 37:29, 34). Throughout the Old and New Testaments, faithful individuals tore their clothes in response to devastating loss or spiritual crisis: David at the deaths of Saul and Jonathan (2 Samuel 1:11–12), Elisha when Elijah was taken up (2 Kings 2:11–12), Job in overwhelming calamity (Job 1:20), Jephthah upon realizing the cost of his vow (Judges 11:34–35), Mordecai after learning of Haman’s genocidal decree (Esther 4:1), Ahab when confronted with divine judgment (1 Kings 21:27), and Paul and Barnabas when blasphemously worshiped as gods (Acts 14:14). This act was often accompanied by other signs of humility such as sackcloth, dust, or shaved heads (Job 1:20; Job 2:12; 2 Samuel 3:31). Conversely, the refusal to tear garments could signal spiritual hardness, as when King Jehoiakim and his officials showed no fear or repentance while destroying God’s prophetic word (Jeremiah 36:23–24). Notably, the high priest was forbidden to tear his garments, reflecting the sanctity and distinctiveness of his office (Leviticus 21:10). While the practice continues today in the Jewish rite of keriah, Scripture ultimately insists that outward signs must correspond to inward reality: “Rend your heart and not your garments” (Joel 2:13), with the promise that the LORD is gracious, compassionate, and near to the brokenhearted (Joel 2:13; Psalm 34:18). Dictionary of Biblical Imagery (online) has this note under "Garments" - Another major motif is the tearing of clothes as a ritual gesture of grief or as an act of uncontrollable rage. Indeed, one of the best indices to the emotionalism of the ancient Hebrews is the frequency with which we read about people tearing their garments in a display of strong feeling. To cite just three specimens, Reuben tears his clothes when he returns to the pit and finds Joseph missing (Ge 37:29), Ezra rends his garments when he learns about the Israelites’ intermarriage (Ezra 9:3), and King Hezekiah tears his clothes when he receives the threatening letter from the Assyrian king (Is 37:1). If we trace the three dozen explicit references to people’s tearing their clothing, we find four main categories of crisis-grief or mourning over the loss of something or someone, sorrow for sin in an act of repentance, fear or alarm and anger or frustration. 2 Chronicles 34:20 Then the king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying, Ahikam: 2Ki 25:22 Jer 26:24 40:6,9,14 Abdon: This person seems to have borne both the name of Achbor and Abdon. 2Ki 22:12, Achbor, Jer 26:22, Michah, Michaiah, [Miykayehuw <Strong's H4321>,] as he is named in the parallel passage, is here called [Miykah <Strong's H4318>,] Michah, merely by the omission of [Yahh <Strong's H3050>,] {yah,} one of the Divine names. Asaiah: This variation only exists in the translation; the original being uniformly Asaiah, or rather, Asayah. 2Ki 22:12, Asahiah Related Passages: 2 Kings 22:12 Then the king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant saying, Then - This word usually shows progression in a narrative, in this case the immediate, almost "reflex," response of King Josiah. Josiah does not delay or procrastinate but immediately responds to God's Word he has just heard. What a template Josiah gives us for how quick and responsive we should be when we hear God's Word! The king commanded Hilkiah - Notice Josiah's first response to to command the high priest, who under the Old Covenant was the "go between," the mediator, the one set aside to stand between men and God, the spiritual leader of Judah, and the one directly responsible for the temple and its worship. Josiah's first response was to seek the Lord’s guidance, and it was natural that he would begin by addressing Hilkiah, the man who had discovered the scroll and who held the highest spiritual office in the land. In addition, in 2Ki 23:4 we see that Hilkiah helped Josiah purge the temple of idolatry and restore true worship which supports Josiah’s decision to command Hilkiah first. In other words, Josiah was not merely following protocol but was proceeding spiritually, entrusting the nation’s repentance and renewal to the one most responsible for guiding Judah's worship. Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah the king’s servant, saying - Josiah's addressing this critical issue to 5 men reflects the wisdom in Proverbs 11:14 which says "Where there is no guidance the people fall, but in abundance of counselors there is victory (safety, security, success, deliverance)." Josiah's willingness to seek counsel from 5 other men reflects his humility, saying in effect "I do not have all the answers brothers!" Each of the men he selected were men of integrity, which Josiah choose because he knew they would handle the sacred task with reverence, honor and obedience. Furthermore, these men were chosen because they represented both the priestly and governmental leadership of Judah. Ahikam, the son of Shaphan, came from a family known for faithfulness to God. His father, Shaphan, had read the Book of the Law to Josiah (2 Kings 22:10), and Ahikam himself later protected the prophet Jeremiah from being killed (Jeremiah 26:24). This is the father of Gedaliah, the later governor of Judah under Nebuchadnezzar II (cf. Jer. 39:14; 40:7). Achbor (also called Abdon in 2 Chronicles 34:20) was likely a royal official or counselor, a man of wisdom and standing in the court. Shaphan, the scribe, was the royal secretary who had first brought the discovered scroll to the king, showing his reliability and devotion to truth. Asaiah, described as “the king’s servant,” was a trusted personal aide or adviser, someone close to Josiah’s inner circle. Josiah's choice of 5 godly men shows that Josiah wanted a unified response, from spiritual, prophetic, and administrative perspectives, to the conviction brought by God’s Word. Frederick Mabie: Josiah’s words and actions reflect an implicit recognition of the divine nature and divine authority vested in the Book of the Law of the Lord, and hence the guilt and culpability of the people with respect to the covenant. As Paul notes, the knowledge of God’s law causes every mouth to be silenced and renders the whole world “guilty before God” (Ro 3:19) [KJV]). (See 1 and 2 Chronicles) Andrew Hill: The king perceives that the message of the law scroll has profound implications for both him and his subjects (“the remnant in Israel and Judah” [2Ch 34:21] is another instance of the Chronicler’s emphasis on the unity of Israel). This explains Josiah’s decision to appoint envoys to seek an interpretation of the scroll and to ask for counsel in addressing the disturbing news about God’s anger revealed in the law scroll. The theme of God’s anger incited by the disloyalty of the people of Israel is prominent in 2 Chronicles (e.g., 2Ch 28:9; 29:8; 32:25). The king’s reference to the sins of the “fathers” (2Ch 34:21) implies some knowledge of the potential impact of the retribution principle across successive generations (cf. Ex. 20:5). (See 1 and 2 Chronicles - Page 24) 2 Chronicles 34:21 “Go, inquire of the LORD for me and for those who are left in Israel and in Judah, concerning the words of the book which has been found; for great is the wrath of the LORD which is poured out on us because our fathers have not observed the word of the LORD, to do according to all that is written in this book.” inquire: Ex 18:15 1Sa 9:9 1Ki 22:5-7 Jer 21:2 Eze 14:1-11 20:1-7 that are left: 2Ch 28:6 33:11 2Ki 17:6,7 22:13 Isa 37:2-4 Jer 42:2 great is the wrath: Lev 26:14-46 De 28:15 29:18-28 30:17-19 31:16-22 32:15-25 Ro 1:18 2:8-12 4:15 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 22:13 “Go, inquire of the LORD for me and the people and all Judah concerning the words of this book that has been found, for great is the wrath of the LORD that burns against us, because our fathers have not listened (shama = "obeyed") to the words of this book, to do according to all that is written concerning us.” JOSIAH SEEKS A PROPHETIC WORD Go, inquire of the LORD for me and for those who are left in Israel and in Judah, concerning the words of the book which has been found - While Josiah clearly understood some of the words that were read to him, he desired to know the full picture of what this meant for Judah. Notice he includes those who are left in Israel indicating that there were still a remnant of Jews living in the conquered Northern Kingdom. For - Term of explanation. Josiah quickly discerned the meaning of the words Shaphan had just read and now explains the consequences of disobeying God's Word. Great is the wrath (chemah; LXX - thumos) of the LORD which is poured out (LXX - ekkaio) on us - Josiah clearly recognized that Israel had not only incurred God’s wrath, but that it was great and deserved wrath, the just and inevitable consequence of prolonged disobedience and unfaithfulness to the Mosaic covenant. His response shows a deep awareness that God’s judgment was neither arbitrary nor excessive, but righteous, measured, and fully warranted in light of the nation’s persistent rebellion. The Septuagint renders poured out with the rare verb ekkaio which is used of a fire and pictures something being set aflame and in the perfect tense pictures a past completed action with ongoing effect. This same verb ekkaio is used in Dt 29:20+ (which was likely some of the text Josiah had just heard) “The LORD shall never be willing to forgive him, but rather the anger of the LORD and His jealousy will burn (ekkaio) against that man, and every curse which is written in this book will rest on him, and the LORD will blot out his name from under heaven." Because (another term of explanation) our fathers have not observed (aka "obeyed") the word of the LORD, to do according to all that is written in this book - In short, the nation's persistent disobedience to God's Word was the impetus for God's great wrath on His chosen people. Spurgeon - Oh, that all who read God’s Book now would do as young Josiah did I If there be any difficulty in a book, the short way to get to understand it is to inquire of the author; and, surely, never is there greater wisdom than having read any of the deep mysteries or solemn threatenings in this Volume and feeling ourselves staggered by them, we inquire of the Lord concerning them. I believe that there is many a puzzling passage in the Bible on purpose that we may be driven to inquire of the Lord about it. If the Book were all so easy of understanding that, at the first reading of it, we could comprehend all its meaning, we might, perhaps, keep away from God; but he has purposely given us many dark sentences, and made the sense to be somewhat obscure in order that we may wait upon his enlightening Spirit and so obtain instruction, for the Spirit of God is more useful to us even than the Word itself is. Great as the blessing of the Book is, the blessing of the living Spirit is greater still, and anything is good that drives us to him. That which had influenced the mind of Josiah was the terror of the Book. Wrath (anger, fury, 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. The first use of chemah describes Esau's "fury" (Lxx = thumos - describes a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Greeks likened thumos to a fire amongst straw, which quickly blazed and just as quickly burned itself out.) which Rebekah knew would flare up when Esau discovered that Jacob had tricked him out of the inheritance of the first born (Ge 27:44) Chemah describes God's prophetic promise to Israel if she disobeys the covenant, for then He "will act with wrathful hostility!" (Lev 26:28 - God's hostility would be bad enough but for it to be modified by "wrathful" is almost incomprehensible!) When Phinehas speared the unfaithful Israelite man and his Midianite mistress (Nu 25:6-7), the divine plague was checked (Nu 25:8), God testifying that Phinehas had "turned away (His) wrath (Lxx = thumos) from the sons of Israel." (Nu 25:11) Moses "was afraid of the anger and hot displeasure (chemah)" of the LORD, which was to such a degree that He was going to destroy the entire nation (until Moses interceded). (Dt 9:19). Chemah describes Jehovah's wrath which caused Him to overthrow Sodom and Gomorrah (Dt 29:23). It was Jehovah's "fury" which cause Him to uproot Israel from their land and into exile (Dt 29:28). In Dt 32:24, 33 chemah describes the "venom" of serpents. When Josiah heard the book of the Law which had been lost in the house of God (2Kings 22:8-11), he recognized that "great is the wrath of the LORD that" burned against Judah (2Ki 22:13). Because of Judah's idolatry, God said His "wrath" burned (2Ki 22:17). Chemah describes the great fury that kings of the North executed in their utter destruction (Dan. 11:44); a person’s burning anger (2Sa 11:20). A man’s jealousy is the source of his “rage” (Pr 6:34). 2 Chronicles 34:22 So Hilkiah and those whom the king had told went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, the keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter); and they spoke to her regarding this. the prophetess: Ex 15:20 Judges 4:4 Lu 1:41-45 2:36 Ac 21:9 Hasrah: Hasrah is Harhas in 2Ki 22:14 Related Passages: 2 Kings 22:14+ So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter); and they spoke to her. HILKAIH PROCEEDS TO HULDAH'S HOUSE So Hilkiah and those whom the king had told went to Huldah the prophetess - Note the parallel passage mentions a group of 5 men (Hilkiah, Ahikam, Achbor, Shaphan, and Asaiah) visited Huldah's house. The wife of Shallum the son of Tokhath, the son of Hasrah, the keeper of the wardrobe (now she lived in Jerusalem in the Second Quarter) - This description identifies Huldah by her family and social position, which was customary in ancient Israel. Her husband, Shallum, was the “keeper of the wardrobe,” a title that likely referred to his responsibility for maintaining the either priestly garments or royal court garments. In either case Shallum held a trusted rold. These details help explain why Josiah’s delegation sought her out, for clearly she was a respected prophetess probably living near the temple (as discussed below). Second Quarter is sometimes translated “the New Quarter” or “the Second District” (called “second” because it comprised the city’s first major expansion) and gives a geographical note about her residence. While we cannot be dogmatic, most authorites agree that the Second Quarter was most likely located in the north-western part of Jerusalem, just north or northwest of the Temple Mount but within the expanded city walls. Archaeologists and historians generally associate it with the area that expanded during the reign of Hezekiah, when Jerusalem grew beyond the original City of David. Zeph 1:10 mentions the Second Quarter after mentioning the Fish Gate which was definitely in the northern section of the city. And they spoke to her regarding this - - Josiah had commanded that they inquire of the LORD. Huldah’s prophetic authority was clearly genuine and respected, so that her message was received as the very Word of the LORD, as requested by King Josiah. J.A. Thompson: Hilkiah, as was proper in such circumstances, consulted the prophetess Huldah, the wife of Shallum who was “keeper of the wardrobe.” Evidently his official role was as the temple functionary responsible for the production and maintenance of the priestly and Levitical vestments. (SEE 1, 2 Chronicles: An Exegetical and Theological Exposition) Spurgeon - When God selects an instrument for his own service, how well he tunes it for the use to which it is to be put! Here is a woman, a married woman, and she is selected to be the Lord’s prophetess to the king; but never has any man spoken more bravely than she did. Her opening words show a holy courage which is lifted above all fear of men: “Thus saith the Lord God of Israel, Tell ye the man that sent you to me,” for before God kings are only men; and though Huldah was only a subject of Josiah, see with what real dignity God’s ordination had invested her. Josiah was not to succeed in the reformation of Israel. He was true and sincere, but the people were steeped in hypocrisy, and formality, and idolatry, and they did not go with the king in all his root and branch reforms. They still clung in their hearts to their idols, and therefore they must be destroyed, and the nation must be carried away captive. It was, however, a very singular promise that God gave to Josiah “I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace.” Yet he was mortally wounded in battle, so how could that promise be fulfilled ? You know how it could be. However we may die, — if sword or plague or fire consume the saints among the rest of mankind, their very deaths and graves are blest. There was no fighting about Josiah’s grave; he was buried in peace. Pharaoh-Necho had smitten him, but he did not destroy the land; and Josiah was allowed to be buried amid the great lamentations of a people who only began fully to appreciate him when he was taken away from them. QUESTION - Who was Huldah the prophetess in the Bible? ANSWER - Huldah the prophetess lived in Jerusalem during the reign of King Josiah, who was one of only a few good, God-fearing kings of Judah. There are not many details about Huldah other than where she lived and the fact that she was “the wife of Shallum son of Tokhath, the son of Hasrah, keeper of the wardrobe” (2 Chronicles 34:22). But Huldah’s prophecy and the events that precipitated it are quite amazing. During what was apparently a routine bookkeeping task being performed for the king, the high priest, Hilkiah, found a copy of the Book of the Law (which had been lost) and brought it to the king to be read. The details of this story make it clear that the Book of the Law had not been seen in many years, perhaps generations. The Book of the Law, given to the people by God through Moses, was the foundation of Israel’s entire religious and political system. The fact that it could have been lost for years is almost inconceivable. The neglect of the Law shows the depth of the apostasy during the reigns of Manasseh and Amon. When the scroll was read, King Josiah discovered the extent of Judah’s disobedience and saw they were in danger of God’s wrath. The king was devastated, so much so that he tore his clothes in mourning (2 Chronicles 34:19). Imagine Josiah’s shock, considering that this book came from God Himself and warned of severe repercussions for the entire nation that Josiah governed. King Josiah needed guidance on what to do, so he sent his advisers to Huldah the prophetess, asking for a word from the Lord (verse 21). Huldah the prophetess gave the king’s men a message from God: disaster would strike the nation because they had forgotten God and instead worshiped idols (2 Chronicles 34:23–25). But God had a different message for Josiah. Despite the absence of the Law, King Josiah had honored God by getting rid of idol worship in Judah and Jerusalem (2 Chronicles 34:1–7). As a result of Josiah’s action, the destruction of Judah would not occur during Josiah’s lifetime. Through Huldah the prophetess, God said, “Because your heart was responsive and you humbled yourself before God when you heard what he spoke against this place and its people, and because you humbled yourself before me and tore your robes and wept in my presence, I have heard you, declares the Lord. Now I will gather you to your ancestors, and you will be buried in peace. Your eyes will not see all the disaster I am going to bring on this place and on those who live here” (2 Chronicles 34:27–28).GotQuestions.org Other women in the Bible who were called prophetesses or functioned like prophetesses: “Miriam the prophetess" (Ex 15:20), who played a leadership role during Israel’s exodus from Egypt. After the crossing of the Red Sea, she led the women of Israel in praise to the Lord. Deborah uniquely served both as a prophetess and a judge in Israel. God spoke through her to direct the nation, including instructing Barak regarding Israel’s battle against Sisera (Judges 4–5). Isaiah’s wife is called "the prophetess" (Isa. 8:3), In the NT Luke records "there was a prophetess, "Anna the daughter of Phanuel, of the tribe of Asher.” (Lk 2:36+). Anna lived in the temple precincts and devoted herself to prayer and worship. When the infant Jesus was brought to the temple, she recognized Him as the Messiah and spoke about Him to those awaiting redemption. Philip the Evangelist’s 4 daughters Acts 21:9+ “Now this man had four virgin daughters who were prophetesses.” These daughters were part of the early Christian church and exercised a prophetic gift, though Scripture does not record their specific prophecies. Other women who functioned prophetically but were not specifically designated prophetesses include: Abigail – spoke prophetically about David’s future kingdom Elizabeth – recognized the Messiah through the Spirit Mary – proclaimed prophetic praise about God’s redemption Noadiah is another womand mentioned as a false prophetess who opposed Nehemiah (Neh 6:14) indicating that not everyone who claimed prophetic authority truly spoke for God. 2 Chronicles 34:23 She said to them, “Thus says the LORD, the God of Israel, ‘Tell the man who sent you to Me, Tell the man: 2Ki 22:15-20 Jer 21:3-7 37:7-10 Related Passages: 2 Kings 22:15+ She said to them, “Thus says the LORD God of Israel, ‘Tell the man who sent you to me HULDAH'S "THUS SAITH THE LORD" She said to them, “Thus says the LORD, the God of Israel, ‘Tell the man who sent you to Me - Note she gives them a command and the progression is from Yahweh in heaven to Huldah in the Second Quarter to the king in his palace. The full name the LORD God of Israel reminds Hilkaih and other 4 men that the message comes from the covenant God Who had chosen Israel as His people and bound them to Himself through His law. 2 Chronicles 34:24 thus says the LORD, “Behold, I am bringing evil on this place and on its inhabitants, even all the curses written in the book which they have read in the presence of the king of Judah. I am bringing: 2Ch 36:14-20 Jos 23:16 2Ki 21:12 23:26,27 Isa 5:4-6 Jer 6:19 Jer 19:3,15 35:17 36:31 all the curses: 2Ch 34:21 YAHWEH'S WRATH IS ON ITS WAY AND UNSTOPPABLE thus says the LORD, “Behold, I am bringing evil on this place and on its inhabitants - I am bringing was spoken in roughly 622 BC, 17 years before Babylon's first of three attacks on Jerusalem. The phrase I am bringing pictures the wrath already in process or on its way. The Septuagint substantiates this idea of wrath already in process, for bringing (epago) is in the present tense picturing continuous action. Do not misunderstand what Yahweh is saying by using the word evil. Evil in this context does not mean moral wickedness on God’s part but describes the justifiable "curses" Israel had been warned about in Dt 28:15-68+ should they break the covenant. (See Did God create evil?) God’s warnings are not empty threats, but they are expressions of His righteous character, calling His people to turn from sin and return to Him before judgment falls. Even all the curses written in the book which they have read in the presence of the king of Judah. In effect Yahweh was announcing that the curses written in the Book of the Law, curses which Josiah had likely just heard, would now come to pass because the people had persistently disobeyed Him. We must understand that Yahweh's wrath is never impulsive but is always just and righteous punishment in response to persistent sin. For generations, Judah had ignored His Word, shed innocent blood, and filled the land with idols. God had sent prophets to call them to repentance, but they refused to listen. Yet even in this declaration of judgment, there is a reminder of God’s mercy. The very fact that He sent Huldah to deliver this message shows that He still desired repentance and humility. Josiah’s tender response delayed the judgment during his lifetime (2 Kings 22:19–20), proving that God’s justice is always tempered by grace toward those who turn to Him. Sin always brings consequences, but repentance can bring mercy. G. Campbell
2 Crônicas 34
Spurgeon - Self-humbling ‘Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the LORD.’ 2 Chronicles 34:27 Do not mistake sham humility for real humility. There is a cant of humility which is infamous. People will say in prayer, ‘Thy poor dust,’ and use all sorts of depreciating expressions, when they are as proud as Lucifer; they will say before the Lord things concerning themselves which they are very far from believing, for from their manner and bearing it is clear that their estimate of themselves is far from being too low. There are others who think that laziness is humility; they cry, ‘Oh, I could not do this! I could not do the other!’ when they might do it, should do it, ought to do it and could do it, God the Holy Spirit helping them; but they shirk every duty because they have a sense of inability and they cover their idleness with the cloak of supposed humility. Moses was rebuked by God very strongly when he made excuses and would gladly have avoided going into the great work to which the Lord had called him. Let us not raise questions with our God when he calls us to labour but let us say, ‘Here am I; send me.’ Do not fall into that miserable counterfeit humility, but like men use all your strength for Jesus. Again, do not mistake unbelief for humility. ‘I hope I am,’ ‘I trust I am,’ and expressions of that kind savour far more of distrust of God than of humility of spirit, for the best form of humility is compatible with the highest degree of faith. In fact faith which is not humble is not true but spurious; and that is not genuine humility of the loveliest type which is not confident in God. Faith and humility should always walk together. Let the grace in you be real grace, and to that end ask the Spirit of God to work it in you. Spurgeon - “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, and you tore your clothes and wept before me, I myself have heard.” It seemed a strange thing that so good a man, personally clear from blame, engaged in one of the holiest of works with a sincere heart devoting himself to the cause of his God, should meet with so sad and depressing a discovery just in the midst of his prosperous labors. Was there not another time the law could have been sent to him with its condemning power? Were there no other offenders far more grossly erring than he, who might have been humbled? Why need this king—with his large, royal, tender heart, all consecrated to God—to be set to weeping and to be made to go softly in the bitterness of his soul just in the moment of enthusiastic and successful labor? I take it that the reason was this—God had much love toward Josiah, and, having honored him to rebuild the temple, he knew the natural tendency of the human heart to pride. Therefore, with a holy jealousy for one whom he loved so well, he sent him this discovery of the book of the law to keep him humble at the time when otherwise he might have been exposed to peril by the lifting up of his heart. 'Begin With Me' Because your heart was tender, and you humbled yourself before God . . . , I also have heard you. — 2 Chronicles 34:27 Today's Scripture: 2 Chronicles 34:19-33 Josiah became a king when he was 8 years old, a seeker at 16, a reformer at 20, and a humble servant of God at age 26. His dramatic spiritual growth and leadership resulted from listening to God’s Word and then obeying what he heard. While the temple in Jerusalem was being repaired and purified, the long-neglected Book of the Law was found and read aloud to young King Josiah. When he heard it, he humbled himself, tore his robes, and wept in the presence of God (2 Chronicles 34:19,27). Josiah realized the enormous sin of those who had led the nation before him, and he decided that deep and lasting change had to begin with him. His public renewal of the covenant and His commitment to follow the Lord and keep His commands ignited a revival that swept the entire nation (vv.31-33). What’s wrong with the nation where you live today? Greed? Violence? Indifference toward God? How long has it been sinking into a moral and spiritual quagmire? Are you feeling too young, or too old, or too powerless to do anything about it? Josiah—seeker, reformer, servant of God, a 20-something king who wept for his people—has shown us the way. O Lord, how we need a revival! Please let it begin in me. O God, may I seek You and serve You With love and humility. —Fitzhugh To renew your love for Christ, review Christ's love for you. 2 Chronicles 34:28 “Behold, I will gather you to your fathers and you shall be gathered to your grave in peace, so your eyes will not see all the evil which I will bring on this place and on its inhabitants.”’” And they brought back word to the king. I will gather: 2Ch 35:24 2Ki 22:20 Isa 57:1,2 Jer 15:1 Eze 14:14-21 in peace: Ps 37:37 neither: 1Ki 21:29 2Ki 20:19 Isa 39:8 Related Passages: 2 Kings 22:20+ “Therefore, behold, I will gather you to your fathers, and you will be gathered to your grave in peace, and your eyes will not see all the evil which I will bring on this place.”’” So they brought back word to the king. 2 Chronicles 35:24-25+ So his servants took him (JOSIAH) out of the chariot and carried him in the second chariot which he had, and brought him to Jerusalem where he died and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah. 25 Then Jeremiah chanted a lament for Josiah. And all the male and female singers speak about Josiah in their lamentations to this day. And they made them an ordinance in Israel; behold, they are also written in the Lamentations. 2 Kings 23:29-30+ In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the river Euphrates. And King Josiah went to meet him, and when Pharaoh Neco saw him he killed him at Megiddo. 30 His servants drove his body in a chariot from Megiddo, and brought him to Jerusalem and buried him in his own tomb. Then the people of the land took Jehoahaz the son of Josiah and anointed him and made him king in place of his father. YAHWEH'S PROMISES TO JOSIAH'S RESPONSE Behold, (hinneh) I will gather you to your fathers This phrase was a common Old Testament expression meaning to die and join one’s ancestors. It does not merely refer to burial in the same tomb but to joining the company of previous generations who had died. R. D. Patterson: “To be gathered to one’s fathers” may also contain an underlying hint of an OT hope for life after death. That the reality of a conscious afterlife existed in OT times may be seen from Gen 22:5; Job 14:14-15; 19:25-27; Pss 16:9-11; 22:22-24; 49:14-15; 73:23-26; Isa 25:8; 26:19; Dan 12:2-3; Hos 13:14. and you shall be gathered to your grave in peace, - At first glance this seems contradictory because Josiah later died in battle against Pharaoh Neco at Megiddo (2Ki 23:29–30). So the key is the ask what “in peace” means in the context of the prophecy. And the answer is that peace means Josiah would die before the national disaster occurred. In fact, his death in 609 B.C. was four years before King Nebuchadnezzar's first attack on Jerusalem in 605 B.C. Although Josiah died in battle, his death occurred years before the fall of Jerusalem. The terrible events God predicted—siege, destruction, exile—did not happen during his lifetime. In that sense he “went to his grave in peace” compared to the horrific judgment that later befell Judah. Josiah was laid to rest in his own tomb in Jerusalem (gathered to your grave), honored by his people, and not subjected to the disgrace and turmoil. Several later kings of Judah died under much worse circumstances, including humiliation, exile, or violent judgment. Josiah’s death, though sudden, occurred before the nation collapsed. so your eyes will not see all the evil which I will bring on this place and on its inhabitants.”’” God’s promise to King Josiah that, because of his humility and repentance, he would die before the coming national judgment and be spared witnessing the catastrophe that would fall upon Judah. In short, even though judgment on Judah was certain, Josiah would not live long enough to witness it. Note that in the Old Testament (and in this context) the word evil often means calamity or disaster, not moral evil. Here it refers to the devastating judgment that would later come upon Judah, including the Babylonian invasions, the destruction of Jerusalem and the temple and the exile of the people. And they brought back word to the king. - This ended God's Word to Josiah, so the 5 advisors return to give Josiah the answer to his inquiry of the LORD. In short, they would explain to King Josiah that although national punishment was unavoidable, God would graciously spare the king from seeing that disaster because of his humble and repentant response to His Word. 2 Chronicles 34:29 Then the king sent and gathered all the elders of Judah and Jerusalem. the king: De 31:28 2Sa 6:1 1Sa 12:23 1Ch 29:2-9 Mk 14:8 gathered: 2Ch 30:2 2Ki 23:1-3 Related Passages: 2 Kings 23:1+ Then the king sent, and they gathered to him all the elders of Judah and of Jerusalem. JOSIAH PROMPTED TO CALL FOR GATHERING OF ELDERS Then - Marks a significant progression in the action of King Josiah. After hearing the Book of the Law read and then hearing Huldah's prophecy concerning Judah's fate, King Josiah realized the seriousness of Judah’s sin and the certainty of coming judgment. Josiah responded by sending out a summons for the leaders of the nation to gather. Josiah's response shows that true repentance leads to decisive action (brings forth fruit in keeping with repentance - Mt 3:8+). See Dale Ralph Davis' discussion of the timing of events in the parallel passages in 2Ki 22-23. Davis writes "Josiah’s reforms were both begun and to a large extent complete before Hilkiah’s discovery of the Book of the Law." the king sent and gathered all the elders of Judah and Jerusalem. Instead of keeping the message to himself, Josiah called together the nation’s leaders in a formal national meeting. Such gatherings were often called for important political or religious decisions. Here the purpose was spiritual reform and covenant renewal. The elders were the recognized leaders and representatives of the people. By gathering the nation’s leaders, the king prepared the way for a public reading of Scripture and a national commitment to return to the covenant with the LORD. Bob