Teks -- 2 Chronicles 34:1-33 (NET)

Josiah Institutes Religious Reforms

34:1 Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. 34:2 He did what the Lord approved and followed in his ancestor David’s footsteps; he did not deviate to the right or the left. 34:3 In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David. In his twelfth year he began ridding Judah and Jerusalem of the high places, Asherah poles, idols, and images. 34:4 He ordered the altars of the Baals to be torn down, and broke the incense altars that were above them. He smashed the Asherah poles, idols and images, crushed them up and sprinkled the dust over the tombs of those who had sacrificed to them. 34:5 He burned the bones of the pagan priests on their altars; he purified Judah and Jerusalem. 34:6 In the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali, and in the ruins around them, 34:7 he tore down the altars and Asherah poles, demolished the idols, and smashed all the incense altars throughout the land of Israel. Then he returned to Jerusalem. 34:8 In the eighteenth year of his reign, he continued his policy of purifying the land and the temple. He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God. 34:9 They went to Hilkiah the high priest and gave him the silver that had been brought to God’s temple. The Levites who guarded the door had collected it from the people of Manasseh and Ephraim and from all who were left in Israel, as well as from all the people of Judah and Benjamin and the residents of Jerusalem. 34:10 They handed it over to the construction foremen assigned to the Lord’s temple. They in turn paid the temple workers to restore and repair it. 34:11 They gave money to the craftsmen and builders to buy chiseled stone and wood for the braces and rafters of the buildings that the kings of Judah had allowed to fall into disrepair. 34:12 The men worked faithfully. Their supervisors were Jahath and Obadiah (Levites descended from Merari), as well as Zechariah and Meshullam (descendants of Kohath). The Levites, all of whom were skilled musicians, 34:13 supervised the laborers and all the foremen on their various jobs. Some of the Levites were scribes, officials, and guards. 34:14 When they took out the silver that had been brought to the Lord’s temple, Hilkiah the priest found the law scroll the Lord had given to Moses. 34:15 Hilkiah informed Shaphan the scribe, “I found the law scroll in the Lord’s temple.” Hilkiah gave the scroll to Shaphan. 34:16 Shaphan brought the scroll to the king and reported, “Your servants are doing everything assigned to them. 34:17 They melted down the silver in the Lord’s temple and handed it over to the supervisors of the construction foremen.” 34:18 Then Shaphan the scribe told the king, “Hilkiah the priest has given me a scroll.” Shaphan read it out loud before the king. 34:19 When the king heard the words of the law scroll, he tore his clothes. 34:20 The king ordered Hilkiah, Ahikam son of Shaphan, Abdon son of Micah, Shaphan the scribe, and Asaiah the king’s servant, 34:21 “Go, seek an oracle from the Lord for me and those who remain in Israel and Judah. Find out about the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, because our ancestors have not obeyed the word of the Lord by doing all that this scroll instructs!” 34:22 So Hilkiah and the others sent by the king went to Huldah the prophetess, the wife of Shallum son of Tokhath, the son of Hasrah, the supervisor of the wardrobe. (She lived in Jerusalem in the Mishneh district.) They stated their business, 34:23 and she said to them: “This is what the Lord God of Israel says: ‘Say this to the man who sent you to me: 34:24 “This is what the Lord says: ‘I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which they read before the king of Judah. 34:25 This will happen because they have abandoned me and offered sacrifices to other gods, angering me with all the idols they have made. My anger will ignite against this place and will not be extinguished!’” 34:26 Say this to the king of Judah, who sent you to seek an oracle from the Lord: “This is what the Lord God of Israel says concerning the words you have heard: 34:27 ‘You displayed a sensitive spirit and humbled yourself before God when you heard his words concerning this place and its residents. You humbled yourself before me, tore your clothes and wept before me, and I have heard you,’ says the Lord. 34:28 ‘Therefore I will allow you to die and be buried in peace. You will not have to witness all the disaster I will bring on this place and its residents.’”’” Then they reported back to the king. 34:29 The king summoned all the leaders of Judah and Jerusalem. 34:30 The king went up to the Lord’s temple, accompanied by all the people of Judah, the residents of Jerusalem, the priests, and the Levites. All the people were there, from the oldest to the youngest. He read aloud all the words of the scroll of the covenant that had been discovered in the Lord’s temple. 34:31 The king stood by his pillar and renewed the covenant before the Lord, agreeing to follow the Lord and to obey his commandments, laws, and rules with all his heart and being, by carrying out the terms of this covenant recorded on this scroll. 34:32 He made all who were in Jerusalem and Benjamin agree to it. The residents of Jerusalem acted in accordance with the covenant of God, the God of their ancestors. 34:33 Josiah removed all the detestable idols from all the areas belonging to the Israelites and encouraged all who were in Israel to worship the Lord their God. Throughout the rest of his reign they did not turn aside from following the Lord God of their ancestors.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Ch 34:3 - Young

ln the sixteenth year of his age; when he was entering into the age of temptation, and had the administration of his kingdom wholly in his own power, and none to restrain him; even then he begins to be religious in good earnest.

Wesley: 2Ch 34:6 - Naphtali

Which was in the utmost borders of the kingdom of Israel. For it must be remembered, that the ten tribes were now gone into captivity; and those who were come in their stead were weak and few, and not able to withstand the power of Josiah.

Wesley: 2Ch 34:8 - The house

The house of God, called the house by way of eminency.

Wesley: 2Ch 34:11 - Houses

The chambers joining to the temple.

Wesley: 2Ch 34:12 - Musick

All these here named, were skilful in instruments of musick. Which may be here mentioned, to intimate, that as they were skilful, so they were exercised in both employments, and did successively oversee the work, and praise God with their voices and instruments.

Wesley: 2Ch 34:19 - Rent his clothes

Were the things contained in scripture new to us, as they were here to Josiah, surely they would make deeper impressions upon us than they commonly do. But they are not the less weighty, and therefore should not be the less regarded, because they are well known.

Wesley: 2Ch 34:32 - To stand to it

He caused them to engage by an oath or covenant, that they would observe the laws of God, as his predecessors had formerly done, and which indeed they were before obliged to do.

Wesley: 2Ch 34:33 - Even to serve

The repetition shews, that this was the only thing his heart was set upon. He aimed at nothing in all he did, but to engage them to God and their duty.

JFB: 2Ch 34:1 - Josiah was eight years old

(See on 2Ki 22:1). The testimony borne to the undeviating steadfastness of his adherence to the cause of true religion places his character and reign in honorable contrast with those of many of his royal predecessors.

JFB: 2Ch 34:3 - in the eighth year of his reign

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

JFB: 2Ch 34:4 - the graves of them that had sacrificed unto them

He treated the graves themselves as guilty of the crimes of those who were lying in them [BERTHEAU].

JFB: 2Ch 34:5 - he burnt the bones of the priests upon their altars

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

JFB: 2Ch 34:6 - with their mattocks

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

JFB: 2Ch 34:8 - in the eighteenth year of his reign . . . he sent Shaphan

(See on 2Ki 22:3-9).

JFB: 2Ch 34:19 - when the king had heard the words of the law, &c.

(See on 2Ki 22:11-20; 2Ki 23:1-3).

Clarke: 2Ch 34:2 - He declined neither to the right hand, nor to the left

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

Clarke: 2Ch 34:4 - The altars of Baalim

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

Clarke: 2Ch 34:5 - He burnt the bones of the priests

He burnt the bones of the priests - כומריא kumeraiya , the kemarim , says the Targum. See this word explained, 2Ki 23:5 (note).

Clarke: 2Ch 34:6 - The cities of Manasseh

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

Clarke: 2Ch 34:9 - And they returned to Jerusalem

And they returned to Jerusalem - Instead of וישבו vaiyashubu , "they returned,"we should read יושבי yoshebey , "the inhabitants;"a reading which is supported by many MSS., printed editions, and all the versions, as well as by necessity and common sense. See the note on 2Ch 19:8, where a similar mistake is rectified.

Clarke: 2Ch 34:12 - All that could skill of instruments of music

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

Thy own musician, Lord, inspire

And may my consecrated lyr

Repeat the psalmist’ s part

His Son and thine reveal in me

And fill with sacred melod

The fibres of my heart

So shall I charm the listening throng

And draw the Living Stones alon

By Jesus’ tuneful name

The living stones shall dance, shall rise

And Form a City in the skies

The New Jerusalem

Charles Wesley.

||&&$

Clarke: 2Ch 34:14 - Found a book of the law

Found a book of the law - See on 2Ki 22:8 (note).

Clarke: 2Ch 34:22 - Huldah the prophetess

Huldah the prophetess - See on 2Ki 22:14 (note).

Clarke: 2Ch 34:27 - Because thine heart was tender

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

Clarke: 2Ch 34:28 - Gathered to thy grave in peace

Gathered to thy grave in peace - See particularly the note on 2Ki 22:20 (note).

Clarke: 2Ch 34:30 - The king went

The king went - See on 2Ki 23:1 (note).

Clarke: 2Ch 34:31 - Made a covenant

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

Clarke: 2Ch 34:32 - To stand to it

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

Defender: 2Ch 34:3 - he was yet young

Josiah was only eight years old when his wicked father, Amon, was slain. Amon had spent very little time with Josiah; in fact Amon himself was only sixteen years old when Josiah was born. After ruling only two years, Amon was slain at the age of twenty-four. Fortunately, Josiah had evidently been more influenced by the later reforms of his grandfather, Manasseh, than by his own immature and rebellious father. Josiah's training had perhaps been delegated to some faithful priest, but not even the latter would have had access to the Scriptures, which were accidentally recovered in the temple when Josiah was twenty-six years old, in the eighteenth year of his reign (2Ch 34:8, 2Ch 34:15). Nevertheless, he began his great reforms when he was only sixteen years old, illustrating God's faithful ability to raise up His servants and to keep His Word even under the most unlikely of human circumstances."

Defender: 2Ch 34:6 - even unto Naphtali

Josiah's revivals extended far beyond his own nation (Judah, Benjamin, Levi) deep into the territories of the other tribes (see 2Ch 15:9, note; 2Ch 30:11, 2Ch 30:12, note). In fact only the tribes of Reuben, Gad and Dan are not specifically mentioned in 2 Chronicles as having come in some degree under the influence of Judah and Jerusalem and the true worship of God during the period of the divided kingdom."

Defender: 2Ch 34:14 - book of the law

Some critics have popularized the notion that this was the time that the book of the law (especially the "Deuteronomic" document mentioned in the JEDP documentary theory) was first written and then made to look old. The "discovery" of the law was feigned by the priests, supposedly to gain influence over the king. This theory is best refuted merely by an open-minded reading of the Pentateuch, with its innumerable marks of authenticity, internal consistency, and archaeological confirmation."

TSK: 2Ch 34:1 - Josiah // eight years

am 3363-3394, bc 641-610

Josiah : 2Ch 33:25; 1Ki 13:2; 2Kings 22:1-20; 1Ch 3:14, 1Ch 3:15; Jer 1:2; Zep 1:1; Mat 1:10, Mat 1:11, Josias

eight years : 2Ch 24:1, 2Ch 26:1, 2Ch 33:1; 1Sa 2:18, 1Sa 2:26; 1Ki 3:7-9; Ecc 4:13

TSK: 2Ch 34:2 - right in the sight // declined

right in the sight : 2Ch 14:2, 2Ch 17:3, 2Ch 29:2; 1Ki 14:8, 1Ki 15:5; 2Ki 22:2

declined : Deu 5:32, Deu 17:11, Deu 17:20, Deu 28:14; Jos 1:7, Jos 23:6; Pro 4:27

TSK: 2Ch 34:3 - while he // to seek // purge // the high places

am 3370, bc 634

2Ki 18:4

while he : 1Ch 22:5, 1Ch 29:1; Psa 119:9; Ecc 12:1; 2Ti 3:15

to seek : 2Ch 15:2; 1Ch 28:9; Pro 8:17; Mat 6:33

purge : 2Ch 33:17, 2Ch 33:22; Lev 26:30; 2Ki 23:4, 2Ki 23:14

the high places : 2Ch 30:14

TSK: 2Ch 34:4 - brake down // images // made dust // graves

brake down : 2Ch 33:3; Exo 23:24; Lev 26:30; Deu 7:5, Deu 7:25

images : or, sun images, 2Ch 14:5; 2Ki 23:4, 2Ki 23:5, 2Ki 23:11

made dust : 2Ch 34:7; Exo 32:20; Deu 9:21; 2Ki 23:12; Psa 18:42; Isa 27:9

graves : Heb. face of the graves, 2Ki 10:26, 2Ki 10:27, 2Ki 23:4, 2Ki 23:6

TSK: 2Ch 34:5 - he // cleansed

he : 1Ki 13:2; 2Ki 23:16; Jer 8:1, Jer 8:2

cleansed : 2Ch 34:7; Num 35:33; Jer 3:10, Jer 4:14; Eze 22:24

TSK: 2Ch 34:6 - in // mattocks

in : 2Ch 30:1, 2Ch 30:10, 2Ch 30:11, 2Ch 31:1; 2Ki 23:15-20

mattocks : or, mauls, 1Sa 13:20, 1Sa 13:21; Pro 25:18; Isa 7:25

TSK: 2Ch 34:7 - beaten // into powder // he returned

beaten : 2Ch 34:1; Deu 9:21

into powder : Heb. to make powder

he returned : 2Ch 31:1

TSK: 2Ch 34:8 - the eighteenth // sent Shaphan // Maaseiah // recorder

am 3380, bc 624

the eighteenth : Jer 1:2, Jer 1:3

sent Shaphan : 2Ki 22:3, 2Ki 22:12, 2Ki 22:14; Jer 26:24, Jer 29:3, Jer 36:10, Jer 39:14, Jer 40:11; Eze 8:11

Maaseiah : Jer 21:1, Jer 29:21, Jer 29:25

recorder : 2Sa 8:16, 2Sa 20:24; 1Ch 18:15

TSK: 2Ch 34:9 - Hilkiah // they delivered // Manasseh // and they returned

Hilkiah : 2Ch 34:14, 2Ch 34:15, 2Ch 34:18, 2Ch 34:20, 2Ch 34:22; 2Ki 22:4, 2Ki 23:4

they delivered : 2Ch 24:11-14; 2Ki 22:5-7; Phi 4:8

Manasseh : 2Ch 30:10, 2Ch 30:18, 2Ch 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

TSK: 2Ch 34:10 - in the hand

in the hand : 2Ki 12:11, 2Ki 12:12, 2Ki 12:14, 2Ki 22:5, 2Ki 22:6; Ezr 3:7

TSK: 2Ch 34:11 - floor // the kings

floor : or, rafter

the kings : 2Ch 33:4-7, 2Ch 33:22

TSK: 2Ch 34:12 - faithfully // all // skill

faithfully : 2Ch 31:12; 2Ki 12:15, 2Ki 22:7; Neh 7:2; Pro 28:20; 1Co 4:2

all : 1Chr. 6:31-48, 1Ch 15:16-22, 1Ch 16:4, 1Ch 16:5, 1Ch 16:41, 1Ch 23:5, 25:1-31

skill : The verb skill is now obsoletecaps1 . tcaps0 he meaning is, ""every one who is skilful, maiveen , on instruments of music.""

TSK: 2Ch 34:13 - the bearers // and of the Levites // scribes // officers // porters

the bearers : 2Ch 2:10, 2Ch 2:18, 2Ch 8:10; Neh 4:10

and of the Levites : 1Ch 23:4, 1Ch 23:5

scribes : Ezr 7:6; Jer 8:8; Mat 26:3

officers : 2Ch 19:11; 1Ch 23:4, 1Ch 26:29, 1Ch 26:30

porters : 2Ch 8:14; 1Ch 9:17, 1Ch 15:18, 1Ch 16:38, 1Ch 16:42, 26:1-19; Ezr 7:7

TSK: 2Ch 34:14 - Hilkiah // a book // the law // Moses

Hilkiah : 2Ki 22:8-20; Deu 31:24-26

a book : Literally, ""a book of the law of the Lord, by the hand of Moses,""i.e, as Dr. Kennicott understands it, ""in the handwriting of Moses;""for, says he, though there are fifteen places in the Old Testament which mention the ""Law of Moses,""and ""book of Moses,""yet this one place only mentions ""the book of the law in, or by, the hand of Moses."

the law : 2Ch 12:1, 2Ch 31:4, 2Ch 35:26; Deu 17:18, Deu 17:19; Jos 1:8; Ezr 7:10; Psa 1:2; Isa 5:24, Isa 30:9; Jer 8:8; Luk 2:39

Moses : Heb. the hand of Moses, Lev 8:36, Lev 10:11, Lev 26:46

TSK: 2Ch 34:16 - Shaphan // thy servants

Shaphan : 2Ki 22:9, 2Ki 22:10; Jer 36:20, Jer 36:21

thy servants : Heb. the hand of thy servants

TSK: 2Ch 34:17 - And they // gathered together

And they : 2Ch 34:8-10

gathered together : Heb. poured out, or melted

TSK: 2Ch 34:18 - And Shaphan read // it

And Shaphan read : Deu 17:19; Jos 1:8; Psa 119:46, Psa 119:97-99; Jer 36:20, Jer 36:21

it : Heb. in it

TSK: 2Ch 34:19 - the words // that he rent

the words : Rom 3:20, Rom 7:7-11; Gal 2:19, Gal 3:10-13

that he rent : 2Ki 19:1, 2Ki 22:11, 2Ki 22:19; Jer 36:22-24; Joe 2:13

TSK: 2Ch 34:20 - Ahikam // Abdon // Asaiah

Ahikam : 2Ki 25:22; Jer 26:24, Jer 40:6, Jer 40:9, Jer 40:14

Abdon : This person seems to have borne both the name of Achbor and Abdon. 2Ki 22:12; Achbor, Jer 26:22; Michah, Michaiah , מיכיה [Strong’ s H4321], as he is named in the parallel passage, is here called מיכה [Strong’ s H4318], Michah , merely by the omission of יה [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

TSK: 2Ch 34:21 - inquire // that are left // great

inquire : Exo 18:15; 1Sa 9:9; 1Ki 22:5-7; Jer 21:2; Eze 14:1-11, Eze 20:1-7

that are left : 2Ch 28:6, 2Ch 33:11; 2Ki 17:6, 2Ki 17:7, 2Ki 22:13; Isa 37:2-4; Jer 42:2

great : Lev. 26:14-46; Deu 28:15, Deu 29:18-28, Deu 30:17-19, Deu 31:16-22, Deu 32:15-25; Rom 1:18, Rom 2:8-12, Rom 4:15

TSK: 2Ch 34:22 - the prophetess // Hasrah // wardrobe // college

the prophetess : Exo 15:20; Jdg 4:4; Luk 1:41-45, Luk 2:36; Act 21:9

Hasrah : Hasrah is most probably a mistake for Harhas ; as the Septuagint reads, both here and in the parallel place, Αρας , Aras , 2Ki 22:14; Harhas

wardrobe : Heb. garments

college : or, school, or second part, It is probable that Mishneh was either the name of a street, or a particular part of the city of Jerusalem.

TSK: 2Ch 34:23 - Tell ye the man

Tell ye the man : 2Ki 22:15-20; Jer 21:3-7, Jer 37:7-10

TSK: 2Ch 34:24 - I will bring // all the curses

I will bring : 2Ch 36:14-20; Jos 23:16; 2Ki 21:12, 2Ki 23:26, 2Ki 23:27; Isa 5:4-6; Jer 6:19; Jer 19:3, Jer 19:15, Jer 35:17, Jer 36:31

all the curses : 2Ch 34:21

TSK: 2Ch 34:25 - Because // my wrath // shall not

Because : 2Ch 12:2, 2Ch 15:2, 2Ch 33:3-9; 2Ki 24:3, 2Ki 24:4; Isa 2:8, Isa 2:9; Jer 15:1-4

my wrath : Isa 42:25; Jer 7:20; Lam 2:4, Lam 4:11; Nah 1:6; Rev 14:10, Rev 14:11

shall not : 2Ki 22:17; Jer 4:4, Jer 7:20; Eze 20:48; Mar 9:43-48

TSK: 2Ch 34:26 - as for

as for : 2Ch 34:21, 2Ch 34:23

TSK: 2Ch 34:27 - Because // thine heart // humble // didst rend // I have even

Because : ""Because,""says the Targumist, ""thy heart was melted, and thou hast humbled thyself in the sight of the word of the Lord, meymra dyya , when thou didst hear His words, yath pithgamoi , against this place.""Here meymra , the personal word, is plainly distinguished from pithgam , a word spoken.

thine heart : 2Ch 32:12, 2Ch 32:13; 2Ki 22:18, 2Ki 22:19; Psa 34:18, Psa 51:17; Isa 57:15, Isa 66:2; Eze 9:4; Eze 36:26

humble : 2Ch 32:26, 2Ch 33:12, 2Ch 33:19; Jam 4:6-10

didst rend : 2Ch 34:19; Jer 36:23, Jer 36:24

I have even : Psa 10:17; Isa 65:24

TSK: 2Ch 34:28 - I will gather // in peace // neither

I will gather : 2Ch 35:24; 2Ki 22:20; Isa 57:1, Isa 57:2; Jer 15:1; Eze 14:14-21

in peace : Psa 37:37

neither : 1Ki 21:29; 2Ki 20:19; Isa 39:8

TSK: 2Ch 34:29 - the king // gathered

the king : 1Sa 12:23; 1Ch 29:2-9; Mar 14:8

gathered : 2Ch 30:2; 2Ki 23:1-3

TSK: 2Ch 34:30 - great and small // he read // the book

great and small : Heb. from great even to small, 2Ch 15:12, 2Ch 15:13, 2Ch 18:30; Deu 1:17; Job 3:19

he read : 2Ch 6:1-11, 2Ch 17:7-9; Deu 17:18-20; Neh 8:2-5; Ecc 1:12, Ecc 12:9, Ecc 12:10

the book : 2Ch 34:15, 2Ch 34:18, 2Ch 34:19, 2Ch 34:24; Exo 24:7; 2Ki 23:2, 2Ki 23:21; Jer 31:31, Jer 31:32

TSK: 2Ch 34:31 - In his place // made a covenant // and his testimonies // with all // to perform

In his place : Instead of al omdo , ""in his place,""the parallel passage, 2Ki 23:3, has al haammood , ""by the pillar;""which is probably the true reading, as the LXX in both places read τον στυλον , ""the pillar.""2Ch 6:13; 2Ki 11:4, 2Ki 23:3; Eze 46:2

made a covenant : This was expressed:

1.    In general, to walk after Jehovah; to have no gods beside him.

2.    To take this law for the regulation of their conduct.

3.    In particular, to bend their whole heart and soul to the performance of it; so that they might not only have religion without, but piety within.

2Ch 23:16, 2Ch 29:10; Exo 24:6-8; Deu 29:1, Deu 29:10-15; Jos 24:25; Neh 9:38, Neh 10:29; Jer 50:5; Heb 8:6-13

and his testimonies : Psa 119:111, Psa 119:112

with all : 2Ch 15:12, 2Ch 15:15, 2Ch 31:21; Deu 6:5; Luk 10:27-29

to perform : Psa 119:106

TSK: 2Ch 34:32 - caused // present // did

caused : 2Ch 14:4, 2Ch 30:12, 2Ch 33:16; Gen 18:19; Ecc 8:2

present : Heb. found, 2Ch 29:29

did : Jer 3:10

TSK: 2Ch 34:33 - took away // the abominations // all his days // from following

took away : 2Ch 34:3-7; 2Kings 23:4-20

the abominations : 1Ki 11:5-7

all his days : Jos 24:31; Jer 3:10; Hos 6:4

from following : Heb. from after

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ch 34:3 - While he was yet young

While he was yet young in the sixteenth year of his age, when he was entering into the age and state of temptations and youthful lusts, and had the administration of his kingdom wholly in his own hand and power and none to rebuke or restrain him; yet even then he begins to be religious in good earnest.

Poole: 2Ch 34:6 - Even unto Naphtali

Even unto Naphtali which was in the utmost and northern borders of the kingdom of Israel. For it must be remembered that the ten tribes were now gone into captivity; and those who were come in their stead were weak and few, and not able to withstand the power of Josiah.

Poole: 2Ch 34:8 - The land and the house

The land and the house the house of God, called the house by way of eminency.

Poole: 2Ch 34:9

i.e. The Levites, who had gone abroad through all Josiah’ s kingdom to gather money for this good use, and now came with it to Jerusalem, to lodge it in the treasuries of the Lord’ s house.

Poole: 2Ch 34:11 - To floor the houses

To floor the houses i.e. the chambers joining on the temple, or within the courts.

Poole: 2Ch 34:12

Or, all these here named were skilful in instruments of music ; which may be here mentioned, either to their commendation, that they were fit for and careful and diligent in this employment, wherewith they were now intrusted, no less than in their own proper work; or to intimate, that as they were skilful, so they were exercised in both their employments, and did successively oversee the work, and praised God with their voices and instruments for his gracious and powerful help in carrying on the work.

Poole: 2Ch 34:32 - To stand to it

To stand to it to own or maintain it, or persist in it, as this phrase is used, Deu 25:1 . He caused them to engage themselves by an oath or covenant, that they would observe and obey the laws of God, as his godly predecessors had formerly done, and which indeed they were before obliged to do. They complied with God’ s and the king’ s command, as to the outward acts of God’ s worship, though not with an upright heart, as appears by the history.

Haydock: 2Ch 34:3 - Boy // Cleansed

Boy; 16 years old. D. ---

The kings of Juda were in their minority, till they had completed their 13th year. Grotius ---

Cleansed. Heb. and Sept. "in the twelfth year he began to purify," &c. H. ---

The work was not brought to perfection till six years afterwards, v. 8. C. T.

Haydock: 2Ch 34:4 - Idols

Idols. Heb. chammanim, (H.) "statues of the sun." The term often denotes those open enclosures, where sacred fire was kept in honour of the sun. C. ---

Sept. "the heights above them." Syriac, "he destroyed the altars, idols, tigers, and temples, ( 5 ) the bracelets, little bells, and all the trees which had been consecrated to idols." Arabic, "the altars, idols, and leopards."

Haydock: 2Ch 34:5 - Priests

Priests, whom he slew upon the altars, 4 K. xxiii.

Haydock: 2Ch 34:6 - He

He. Heb. "with their swords, (C.; Protestants, mattocks) round about;" (H.) or, "and in their deserts," the inhabitants being removed. Sept. "in their places around." Syriac and Arabic, "in their public places." All the interpreters have read differently from what we find in Hebrew at present. Some may wonder that Josias should act thus, out of his own dominions. But the few Israelites who were left, had placed themselves under his protection; and as he made no ravages, and the Cuthites did not adopt the former superstitious practices of the country, they were not concerned to see the altars destroyed; nor were the kings of Assyria informed of, or interested to stop, these proceedings. C. ---

Josias followed the directions of the priests and prophets; (M.) and many believe that the Assyrian monarch had given these territories to him, to hold, as his vassal; (T.) or God restored them to the lawful king, (v. 9) having promised all those countries to the family of David, for the express purpose of keeping up his own worship among his chosen people, and for exterminating idolatry. H.

Haydock: 2Ch 34:8 - Eselias

Eselias, or Assia. This man is alone mentioned, 4 K. xxii. 3. C.

Haydock: 2Ch 34:11 - Houses

Houses, or apartments of the temple, which were gone to decay. H.

Haydock: 2Ch 34:12 - Of music

Of music is expressed in Heb. and Sept. H. ---

These Levites were chosen, because they were not so constantly employed in the temple, (C.) and they were not hired barely to inspect the works, and hence the expense was diminished.

Haydock: 2Ch 34:13 - Masters

Masters: literally, "master porters." Prot. "officers and porters;" all Levites. H. ---

Jahath, &c. directed them that carried burdens, (C.) as the Hebrew intimates; and in general, all the officers were chosen from the same tribe. H.

Haydock: 2Ch 34:17 - Together

Together: literally, "melted down," as the Heb. and Sept. signify. Coin was not yet used. C. ---

But the pieces of money, of whatever description, were collected. H.

Haydock: 2Ch 34:22 - Hasra // Second

Hasra. Olda's husband's grandfather is styled Araas, 4 K. xxii. H. ---

Second part of the city, near the temple, or near the second gate, or between the two walls. D.

Haydock: 2Ch 34:28 - Peace

Peace. The country enjoyed peace, as Pharao was gone; (M.) and Josias did not witness the evils here denounced. T. ---

This was a blessing. W.

Haydock: 2Ch 34:33 - In Israel // They

In Israel, who had fled into his dominions. See v. 6. C. ---

They. Sept. "he," &c. Josias worshipped God with all his heart: but all Israel paid him, at least, an external adoration. H.

Gill: 2Ch 34:1-2 - Josiah was eight years old when he began to reign

Josiah was eight years old when he began to reign,.... Of these two verses; see Gill on 2Ki 22:1; see Gill on 2Ki 22:2.

Gill: 2Ch 34:3 - For in the eighth year of his reign, while he was yet young // and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves and the carved images, and the molten images

For in the eighth year of his reign, while he was yet young,.... Being in the sixteenth year of his age; though Kimchi thinks it was the very year he began to reign, which was the eighth of his age; and Jarchi observes, it may be interpreted, "though he was young, he began to seek after the God of David his father"; to pray unto him, to seek after the knowledge of him, and the true manner of worshipping him, what were his will, commands, and ordinances; the Targum is,"to seek instruction or doctrine of the Lord God of David his father,''to be taught his ways, such as David his great ancestor walked in, and whom he chose to follow:

and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves and the carved images, and the molten images; which were made in the times of Manasseh; and though removed by him when humbled, were restored in the reign of Amon. Now Josiah purged the land from these, by putting them down, and destroying them; and this he did when he was twenty years of age, having now more authority, being out of his minority, and from under guardians, and one year before Jeremiah began to prophesy, Jer 1:1.

Gill: 2Ch 34:4 - And they broke down the altars of Baalim in his presence // and the images that were above them he cut down // and the groves, and the carved images and the molten images, he brake in pieces // and made dust of them, and strewed it upon the graves of them that had sacrificed unto them

And they broke down the altars of Baalim in his presence,.... He not only ordered them to be broke down, but he went in person, and saw it done; these were the altars Manasseh had reared up to the idols; and though upon his humiliation he cast them out, they were rebuilt by Amon his son, see 2Ch 33:3,

and the images that were above them he cut down; sun images, as the word signifies; these Chamanim might be representatives of Cham or Ham, the son of Noah, the same with Jupiter Ammon; and there was another Heathen deity, Amanus, Strabo ^w speaks of, supposed to be the sun; see Gill on Lev 26:30, these, as Jarchi says, were in the form of the sun, and were set above the altars, over against the sun, to whom worship was paid; though some think this respects not place, but time, and that these were images in times past; in the preceding age, as the Tigurine version:

and the groves, and the carved images and the molten images, he brake in pieces; ordered them to be broken; the groves were statues, or images in groves, and thereby distinguished from those made of wood, and were carved, and from those that were of molten metal, and were placed elsewhere:

and made dust of them, and strewed it upon the graves of them that had sacrificed unto them, see 2Ki 23:6.

Gill: 2Ch 34:5 - And he burnt the bones of the priests upon their altars // and cleansed Judah and Jerusalem

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

and cleansed Judah and Jerusalem; from idolatry, and all the monuments of it.

Gill: 2Ch 34:6 - And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali // with their mattocks round about

And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali,.... Which though they belonged to the ten tribes, yet these being carried captive by the king of Assyria, they that were left became subject to the kings of Judah; see Gill on 2Ki 23:19,

with their mattocks round about; or hammers or mauls, as Kimchi, or pick axes, such sort of instruments as were used in demolishing altars and images: the Targum is,"in the house of their desolation;''

and so other versions, "in their desolate places" ^x, which were become such, the inhabitants being carried captive, and few left behind.

Gill: 2Ch 34:7 - And when he had broken down the altars and the groves // and had beaten the graven images into powder // and cut down all the idols throughout all the land of Israel // he returned to Jerusalem

And when he had broken down the altars and the groves,.... The statues or images in them:

and had beaten the graven images into powder; and strewed it on the graves of the idolaters:

and cut down all the idols throughout all the land of Israel; the sun images as in 2Ch 34:4,

he returned to Jerusalem; this tour of his throughout the whole land, and the things done by him, which are represented as done before the repairs of the temple were made, and the book of the law found and read, and the covenant he and his people made with the Lord, are spoken of in 2Ki 23:4, as if done after.

Gill: 2Ch 34:8 - Now in the eighteenth year of his reign, when he had purged the land and the house // he sent Shaphan the son of Azaliah // and Maaseiah the governor of the city // and Joah the son of Joahaz the recorder // to repair the house of the Lord his God

Now in the eighteenth year of his reign, when he had purged the land and the house,.... The temple; this was in the twenty sixth year of his age, six years this work had been doing before it was finished:

he sent Shaphan the son of Azaliah: who only is mentioned in 2Ki 22:3 two more are added here, as follow:

and Maaseiah the governor of the city; the city of Jerusalem, a deputy governor under the king, a sort of mayor or provost:

and Joah the son of Joahaz the recorder; who was over the book of memorials, as the Targum; the word may be rendered "the remembrances"; and, according to Jarchi, as every king of Judah had a scribe to write down the memorable things that happened in his reign, good or bad, so the scribe had one by him, to put him in mind of every transaction, from whom he wrote it down:

to repair the house of the Lord his God; that is, to give orders for the doing of it, to prepare for it, provide workmen, and appoint overseers of them: it had not been repaired since the times of Joash, which, according to the Jewish chronology ^y, was a space of two hundred and eighteen years.

Gill: 2Ch 34:9 - And when they came to Hilkiah the high priest // they delivered the money that was brought into the house of God // which the Levites that kept the doors // and also had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah, and Benjamin // and they returned to Jerusalem

And when they came to Hilkiah the high priest,.... To whom they were sent to advise with about the repair of the temple:

they delivered the money that was brought into the house of God; that is, the high priest, and the Levites the doorkeepers, gave it to the king's ministers; which money was either brought to the temple voluntarily, as the free gifts of the people, for the repairs; or rather what was collected by the Levites, sent throughout the land for that purpose, or it may be both:

which the Levites that kept the doors; of the temple; and received the money as the people brought it:

and also had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah, and Benjamin; they went throughout all the land of Israel and Judah, and collected money for the above purpose:

and they returned to Jerusalem; with it, which the high priest took the sum of, see 2Ki 22:4 of whom the king's ministers now received it.

Gill: 2Ch 34:10 - And they put it // in the hand of the workmen that had the oversight of the house of the Lord // and they gave it to the workmen that wrought in the house of the Lord, to repair and mend the house

And they put it,.... The king's ministers did:

in the hand of the workmen that had the oversight of the house of the Lord; whose business it was to inspect the temple, and see what repairs were necessary, and to overlook the workmen in making those repairs; the names of these overseers are in 2Ch 34:12,

and they gave it to the workmen that wrought in the house of the Lord, to repair and mend the house; that is, the overseers gave the money they received to the labourers, as the hire of their labour, and the reward of their work, and to buy materials with, as follows.

Gill: 2Ch 34:11 - Even to the artificers and builders gave they it // to buy hewn stone // and timber for couplings // and to floor the houses // which the kings of Judah had destroyed

Even to the artificers and builders gave they it,.... To the masons and carpenters:

to buy hewn stone; to put in the room of that which was decayed or fallen down:

and timber for couplings; of boards, beams, and rafters:

and to floor the houses; the chambers, the apartments in the temple, which belonged to the priests and Levites:

which the kings of Judah had destroyed; the idolatrous ones, who had let them go to decay and ruin, taking no care of them.

Gill: 2Ch 34:12 - And the men did that work faithfully // and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari // and Zechariah and Meshullam, of the sons of the Kohathites // to set it forward // and other of the Levites, all that could skill of instruments of music

And the men did that work faithfully,.... The labouring men, as also their inspectors, see 2Ki 22:7.

and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; the third son of Levi:

and Zechariah and Meshullam, of the sons of the Kohathites; who had their name from Kohath, the second son of Levi:

to set it forward; to urge and animate the men to their work, to keep them constant to it, and see that they did it well:

and other of the Levites, all that could skill of instruments of music; these, when they were not employed in singing in the temple, attended this service, to look after the workmen at the repairs of it; and perhaps they might play, as some think, on their instruments of music, while the men were at work, that they might go on in it the more pleasantly and cheerfully.

Gill: 2Ch 34:13 - Also they were over the bearers of burdens // and were overseers over all that wrought in any manner of service // and of the Levites there were scribes, and officers, and porters // scribes // officers // porters

Also they were over the bearers of burdens,.... Who carried the timber and stones to the workmen, to look after them, that they were not dilatory, and that the workmen might not stand still for want of materials being brought to them to work with:

and were overseers over all that wrought in any manner of service; whether in the way of masonry, or in that of carpenters, or of such that served them, or in whatsoever way:

and of the Levites there were scribes, and officers, and porters; some to take the account of the money carried in and paid, who were the

scribes, according to Jarchi; and others who looked after the men, and kept them to work, who were the

officers; and others that let them in and out, called

porters.

Gill: 2Ch 34:14-28 - And when they brought out the money that was brought into the house of the Lord // and then Hilkiah the high priest found a book of the law of the Lord given by Moses house of the Lord

And when they brought out the money that was brought into the house of the Lord,.... The Levites, who brought it out of the country into the temple, and from thence brought it to the high priest, who delivering it to the king's ministers, and they to the overseers, the repairs were begun:

and then Hilkiah the high priest found a book of the law of the Lord given by Moses house of the Lord,.... The Levites, who brought it out of the country into the temple, and from thence brought it to the high priest, who delivering it to the king's ministers, and they to the overseers, the repairs were begun: See Gill on 2Ki 22:8. From hence, to the end of 2Ch 34:28, is the same as 2Ki 22:8.

Gill: 2Ch 34:29-32 - Then the king sent and gathered

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

Gill: 2Ch 34:33 - And Josiah took away all the abominations out of all the countries that pertained to the children of Israel // and made all that were present in Israel to serve, even to serve the Lord their God // and all his days they departed not from following the Lord God of their fathers

And Josiah took away all the abominations out of all the countries that pertained to the children of Israel,.... All their idols, as related in 2Ki 23:4, &c.

and made all that were present in Israel to serve, even to serve the Lord their God; by his edicts, and by his example:

and all his days they departed not from following the Lord God of their fathers; not publicly and universally; otherwise there were great declensions and corruptions among them, as the prophecies of Jeremiah and Zephaniah show.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Ch 34:1

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 34:2

¹ tn Heb “he did what was proper in the eyes of the Lord.”

² tn Heb “and walked in the ways of David his father.”

NET Notes: 2Ch 34:3

¹ tn Heb “father.”

² tn Heb “purifying.”

NET Notes: 2Ch 34:4

¹ tn Heb “and they tore down before him the altars of the Baals.”

NET Notes: 2Ch 34:5

¹ tn Heb “the priests”; the qualifying adjective “pagan” has been supplied in the translation for clarity.

NET Notes: 2Ch 34:6

¹ tn “In their ruins” is the marginal reading (Qere) of the Hebrew text.

NET Notes: 2Ch 34:8

¹ tn Heb “to purify the land and the house.”

NET Notes: 2Ch 34:9

¹ tn Heb “from Manasseh and Ephraim.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the names “Manasseh and Ephraim” here by metonymy for the people of Manasseh and Ephraim.

² tn Heb “all Judah and Benjamin.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the names “Judah and Benjamin” here by metonymy for the people of Judah and Benjamin.

³ tc The Hebrew consonantal text (Kethib) assumes the reading, “and the residents of.” The marginal reading (Qere) is “and they returned.”

NET Notes: 2Ch 34:10

¹ tn Heb “doer[s] of the work.”

² tn Heb “and they gave it to the doers of the work who were working in the house of the Lord to restore and to repair the house.”

NET Notes: 2Ch 34:11

¹ tn Heb “of the houses that the kings of Judah had destroyed.”

NET Notes: 2Ch 34:13

¹ tn Heb “[were] over the laborers and were directing every doer of work for work assignment and work assignment.”

NET Notes: 2Ch 34:16

¹ tn Heb “returned still the king a word, saying.”

NET Notes: 2Ch 34:17

¹ tn Heb “that was found in the house of the Lord.”

NET Notes: 2Ch 34:20

¹ tn The parallel account in 2 Kgs 22:12 has the variant spelling “Acbor son of Micaiah.”

NET Notes: 2Ch 34:21

¹ tn Or “inquire of.”

² tn Heb “concerning.”

³ tn Heb “for great is the anger of the Lord which has been ignited against us.”

⁴ tn Heb “fathers” (also in vv. 32, 33).

⁵ tn Heb “by doing according to all that is written on this scroll.”

NET Notes: 2Ch 34:22

¹ tn Heb “and those who [were sent by] the king.”

² tn The parallel account in 2 Kgs 22:14 has the variant spelling “son of Tikvah, the son of Harhas.”

³ tn Heb “the keeper of the clothes.”

⁴ tn Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.

⁵ tn Heb “and they spoke to her like this.”

NET Notes: 2Ch 34:25

¹ tn Or “burned incense.”

² tn Heb “angering me with all the work of their hands.” The present translation assumes this refers to idols they have manufactured (note the preceding reference to “other gods”). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”

NET Notes: 2Ch 34:27

¹ tn Heb “Because your heart was tender.”

NET Notes: 2Ch 34:28

¹ tn Heb “Therefore, behold, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”

NET Notes: 2Ch 34:29

¹ tn Heb “and the king sent and gathered all the elders of Judah and Jerusalem.”

NET Notes: 2Ch 34:31

¹ tc This assumes an emendation to עַמּוּדוֹ (’ammudo), see 23:13. The MT reads “at his place.”

² tn Heb “cut,” that is, “made” or “agreed to.”

³ tn Heb “walk after.”

⁴ tn Or “soul.”

⁵ tn Heb “words.”

NET Notes: 2Ch 34:32

¹ tn Heb “and he caused to stand everyone who was found in Jerusalem and Benjamin.”

NET Notes: 2Ch 34:33

¹ tn Or “caused, forced.”

² tn Heb “all his days.”

Geneva Bible: 2Ch 34:2

And he did [that which was] right in the sight of the LORD, and walked in the ways of ^{( a )} David his father, and declined [neither] to the right hand, nor to the left.

^{( a )} He followed David in all points that he followed the Lord.

Geneva Bible: 2Ch 34:3

For in the eighth year of his reign, while he was yet ^{( b )} young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.

^{( b )} When he was but sixteen years old he showed himself zealous of God's glory, and at twenty years old he abolished idolatry and restored the true religion.

Geneva Bible: 2Ch 34:4

And they brake down ^{( c )} the altars of Baalim in his presence; and the images, that [were] on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust [of them], and strowed [it] upon the graves of them that had sacrificed unto them.

^{( c )} Which shows that he would see the reformation with his own eyes.

Geneva Bible: 2Ch 34:5

And he burnt the ^{( d )} bones of the priests upon their altars, and cleansed Judah and Jerusalem.

^{( d )} Read (2Ki 23:16).

Geneva Bible: 2Ch 34:7

And when he had ^{( d )} broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.

^{( d )} This great zeal of this godly king the Holy Spirit sets forth as an example and pattern to other kings and rulers, to teach them what God requires of them.

Geneva Bible: 2Ch 34:10

^{( e )} And they put [it] in the hand of the workmen that had the oversight of the house of the LORD, and they gave it to the workmen that wrought in the house of the LORD, to repair and amend the house:

^{( e )} Meaning Shaphan, etc.

Geneva Bible: 2Ch 34:11

Even to the artificers and builders gave they [it], to buy hewn stone, and timber for couplings, and to floor the ^{( f )} houses which the kings of Judah had destroyed.

^{( f )} For there were many portions and pieces annexed to the temple.

Geneva Bible: 2Ch 34:12

And the men did the work ^{( g )} faithfully: and the overseers of them [were] Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set [it] forward; and [other of] the Levites, all that could skill of instruments of musick.

^{( g )} Meaning that they were in such credit for their fidelity that they made no accounts of that which they received, (2Ki 22:7, 2Ki 22:9).

Geneva Bible: 2Ch 34:14

And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a ^{( h )} book of the law of the LORD [given] by Moses.

^{( h )} Read (2Ki 22:8).

Geneva Bible: 2Ch 34:16

And Shaphan carried the book to ^{( i )} the king, and brought the king word back again, saying, All that was committed to thy servants, they do [it].

^{( i )} For the king was commanded to continually have a copy of this book and to read in it day and night, (Deu 17:18).

Geneva Bible: 2Ch 34:19

And it came to pass, when the king had heard the words of the law, that he ^{( k )} rent his clothes.

^{( k )} For sorrow that the word of God had been so long suppressed and the people kept in ignorance, considering also the curses contained in it against the transgressors.

Geneva Bible: 2Ch 34:21

Go, enquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great [is] the wrath of the LORD that is poured out upon us, because our ^{( l )} fathers have not kept the word of the LORD, to do after all that is written in this book.

^{( l )} Thus the godly not only lament their own sins, but also that their fathers and predecessors have offended God.

Geneva Bible: 2Ch 34:22

And Hilkiah, and [they] that the king [had appointed], went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the ^{( m )} wardrobe; (now she dwelt in Jerusalem in the ^{( n )} college:) and they spake to her to that [effect].

^{( m )} Meaning, either of the priests apparel or the kings.

^{( n )} Read (2Ki 22:15).

Geneva Bible: 2Ch 34:23

And she answered them, Thus saith the LORD God of Israel, Tell ye ^{( o )} the man that sent you to me,

^{( o )} That is, to the king.

Geneva Bible: 2Ch 34:25

Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their ^{( p )} hands; therefore my wrath shall be poured out upon this place, and shall not be quenched.

^{( p )} This she speaks in contempt of the idolaters, who contrary to reason and nature call a god that which they have made and framed with their own hands.

Geneva Bible: 2Ch 34:27

Because thine heart was ^{( q )} 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.

^{( q )} This declares the end of God's threatenings, to call his to repentance, and to assure the unrepentant of their destruction.

Geneva Bible: 2Ch 34:28

Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this ^{( r )} place, and upon the inhabitants of the same. So they brought the king word again.

^{( r )} It may appear that very few were touched with true repentance, seeing that God spared them for a time only for the king's sake.

Geneva Bible: 2Ch 34:30

And the king went up into the house of the LORD, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and ^{( s )} small: and he read in their ears all the words of the book of the covenant that was found in the house of the LORD.

^{( s )} Though neither young nor old could be exempted from the curses contained in it, if they did transgress, he knew it pertained to all and was his duty to see it read to all sorts, that everyone might learn to avoid those punishments by serving God correctly.

Geneva Bible: 2Ch 34:33

And Josiah took away all the abominations out of all the countries that [pertained] to the children of Israel, and made all ^{( t )} that were present in Israel to serve, [even] to serve the LORD their God. [And] all his days they departed not from following the LORD, the God of their fathers.

^{( t )} Because he had charge over all, and must answer for everyone that perished: he thought it his duty to see that all should make profession to receive the word of God.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 2Ch 34:1-13 - A Libation To Jehovah

Josiah

Josiah was eight years old when he began to reign, and he reigned in Jerusalem one and thirty years. 2. And he did that which was right in the sight of the Lord, and walked in the ways of David his father, and declined neither to the right hand, nor to the left. 3. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. 4. And they brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and screwed it upon the graves of them that had sacrificed unto them. 5. And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. 6. And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. 7. And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem. 8. Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city. and Joah the son of Joahaz the recorder, to repair the house of the Lord his God. 9. And when they came to Hilkiah the high priest, they delivered the money that was brought into the house of God, which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin; and they returned to Jerusalem. 10. And they put it in the hand of the workmen that had the oversight of the house of the Lord, and they gave it to the workmen that wrought in the house of the Lord, to repair and amend the house: 11. Even to the artificers and builders gave they it, to buy hewn stone, and timber for couplings, and to floor the houses which the kings of Judah had destroyed. 12. And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of music. 13. Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.'--2 Chron. 34:1-13.

ANOTHER boy king, even younger than his grandfather Manasseh had been at his accession, and another reversal of the father's religion! These vibrations from idolatry to Jehovah-worship, at the pleasure of the king, sadly tell how little the people cared whom they worshipped, and how purely a matter of ceremonies and names both their idolatry and their Jehovah-worship were. The religion of the court was the religion of the nation, only idolatry was more congenial than the service of God. How far the child monarch Josiah had a deeper sense of what that service meant we cannot decide, but the little outline sketch of him in 2 Chron. 34:2-3 is at least suggestive of his having it, and may well stand as a fair portrait of early godliness.

A child eight years old, who had been lifted on to the throne of a murdered father, must have had a strong will and a love of goodness to have resisted the corrupting influences of royalty in a land full of idols. Here again we see that, great as may be the power of circumstances, they do not determine character; for it is always open to us either to determine whether we yield to them or resist them. The prevailing idolatry influenced the boy, but it influenced him to hate it with all his heart. So out of the nettle danger we may pluck the flower safety. The men who have smitten down some evil institution have generally been brought up so as to feel its full force.

He did that which was right in the eyes of Jehovah', that may mean simply that he worshipped Jehovah by outward ceremonies, but it probably means more; namely, that his life was pure and God-pleasing, or, as we should say, clean and moral, free from the foul vices which solicit a young prince. He walked in the ways of David his father', not being one of the emancipated' youths who think it manly to throw off the restraints of their fathers' faith and morals. He turned not aside to the right hand or to the left', but marched right onwards on the road that conscience traced out for him, though tempting voices called to him from many a side-alley that seemed to lead to pleasant places. While he was yet young, he began to seek after the God of David his father , at the critical age of sixteen, when Easterns are older than we, in the flush of early manhood, he awoke to deeper experiences and felt the need for a closer touch of God. A career thus begun will generally prelude a life pure, strenuous, and blessed with a clearer and clearer vision of the God who is always found of them that seek Him. Such a childhood, blossoming into such a boyhood, and flowering in such a manhood, is possible to every child among us. It will still bring forth fruit in old age.'

The two incidents which the passage narrates, the purging of the land and the repair of the Temple, are told in inverted order in 2 Kings, but the order here is probably the more accurate, as dates are given, whereas in2 Kings, though the purging is related after the Temple restoration, it is not said to have occurred after. But the order is of small consequence. What is important is the fiery energy of Josiah in the work of destruction of the idols. Here, there, everywhere, he flames and consumes. He darts a flash even into the desolate ruins of the Israelitish kingdom, where the idols had survived their devotees and still bewitched the scanty fragments of Israel that remained. The altars of stone were thrown down, the wooden sun-pillars were cut to pieces, the metal images were broken and ground to powder. A clean sweep was made.

A dash of ferocity mingled with contempt appears in Josiah's scattering the dust' of the images on the graves of their worshippers, as if he said: There you lie together, pounded idols and dead worshippers, neither able to help the other!' The same feelings prompted digging up the skeletons of priests and burning the bones on the very altars that they had served, thus defiling the altars and executing judgment on the priests. No doubt there were much violence and a strong strain of the wrath of man' in all this. Iconoclasts are wont to be violent ; and men without convictions, or who are partisans of what the iconoclasts are rooting out, are horrified at their want of moderation.' But though violence is always unchristian, indifference to rampant evils is not conspicuously more Christian, and, on the whole, you cannot throttle snakes in a graceful attitude or without using some force to compress the sinuous neck.

The restoration of the Temple comes after the cleansing of the land, in Chronicles, and naturally in the order of events, for the casting out of idols must always precede the building or repairing of the Temple of God. Destructive work is very poor unless it is for the purpose of clearing a space to build the Temple on. Happy the man or the age which is able to do both! Josiah and Joash worked at restoring the Temple in much the same fashion, but Josiah had a priesthood more interested than Joash had.

But we may note one or two points in his restoration. He had put his personal effort into the preparatory extirpation of idols, but he did not need to do So now. He could work this time by deputy. And it is noteworthy that he chose laymen' to carry out the restoration. Perhaps he knew how Joash had been balked by the knavery of the priests who were diligent in collecting money, but slow in spending it on the Temple. At all events, he delegated the work to three highly-placed officials, the secretary of state, the governor of Jerusalem, and the official historian.

It appears that for some time a collection had been going on for Temple repairs; probably it had been begun six years before, when the purging' of the land began. It had been carried on by the Levites, and had been contributed to even by the remnant of Israel' in the northern kingdom, who, in their forlorn weakness, had begun to feel the drawings of ancient brotherhood and the tie of a common worship. This fund was in the keeping of the high priest, and the three commissioners were instructed to require it from him. Here2 Kings is clearer than our passage, and shows that what the three officials had mainly to do was to get the money from Hilkiah, and to hand it over to the superintendents of the works.

There are two remarkable points in the narrative; one is the observation that the men did the work faithfully,' which comes in rather enigmatically here, but in2 Kings is given as the reason why no accounts were kept. Not an example to be imitated, and the sure way to lead subordinates sooner or later to deal unfaithfully; but a pleasant indication of the spirit animating all concerned.

Surely these men worked as ever in the great Taskmaster's eye.' That is what makes us work faithfully, whether we have any earthy overseer or audit or no. Another noteworthy matter is that not only were the superintendents of the work, the contractors,' as we might say, Levites, but so were also the inferior superintendents, or, as we might say, foremen.'

And not only so, but they were those that were skilful with instruments of music.' What were musicians doing there? Did the building rise with the sound Of dulcet symphonies and voices sweet?'

May we not gather from this singular notice the great thought that for all rearing of the true Temple, harps of praise are no less necessary than swords or trowels, and that we shall do no right work for God or man unless we do it as with melody in our hearts? Our lives must be full of music if we are to lay even one stone in the Temple.

Maclaren: 2Ch 34:14-28 - A Libation To Jehovah

Josiah And The Newly Found Law

And when they brought out the money that was brought into the house of the Lord, Hilkiah the priest found a book of the law of the Lord given by Moses. 15. And Hilkiah answered and said go Shaphan the scribe; I have found the book of the law in the house of the Lord. And Hilkiah delivered the book to Shaphan. 16 And Shaphan carried the book to the king, and brought the king word back again, saying, All that was committed to thy servants, they do it. 17. And they have gathered together the money that was found in the house of the Lord, and have delivered it into the hand of the overseers, and to the hand of the workmen. 18. Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book. And Shaphan read it before the king. 19. And it came to pass, when the king bad heard the words of the law, that be rent his clothes. 20. And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant of the king's. saying, 21. Go, enquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord, to do after all that is written in this book. 22. And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they spake to her to that effect. 23. And she answered them, Thus saith the Lord God of Israel, Tell ye the man that sent you to me. 24. Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have road before the king of Judah: 25. Because they have forsaken Me, and have burned incense unto other gods, that they might provoke Me to anger with all the works of their hands; therefore My wrath shall be poured out upon this place, and shall not be quenched. 26. And as for the king of Judah, who sent you to enquire of the Lord, so shall ye say unto him, Thus saith the Lord God of Israel concerning the words which thou hast heard; 27. 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 did rendst thy clothes, and weep before Me; I have even heard thee also, saith the Lord. 28. Behold, I will gather thee to thy fathers. and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.'--2 Chron. 34:14-28.

ABOUT one hundred years separated Hezekiah's restoration from Josiah's. Neither was more than a momentary arrest of the strong tide running in the opposite direction; and Josiah's was too near the edge of the cataract to last, or to avert the plunge. There is nothing more tragical than the working of the law which often sets the children's teeth on edge by reason of the fathers' eating of sour grapes.

I. The First Point In This Passage Is The Discovery Of The Book Of The Law.

The book had been lost before it was found. For how long we do not know, but the fact that it had been so carelessly kept is eloquent of the indifference of priests and kings, its appointed guardians. Lawbreakers have a direct interest in getting rid of law-books, just as shopkeepers who use short yardsticks and light weights are not anxious the standards should be easily accessible. If we do not make God's law our guide, we shall wish to put it out of sight, that it may not be our accuser. What more sad or certain sign of evil can there be than that we had rather not hear what God the Lord will speak'?

The straightforward story of our passage gives a most natural explanation of the find. Hilkiah was likely to have had dark corners cleared out in preparation for repairs and in storing the subscriptions, and many a mislaid thing would turn up. If it be possible that the book of the Law should have been neglected (and the religious corruption of the last hundred years makes that only too certain), its discovery in some dusty recess is very intelligible, and would not have been doubted but for the exigencies of a theory. Reading between the lines' is fascinating, but risky; for the reader is very likely unconsciously to do what Hilkiah is said to have done, namely, to invent what he thinks he finds.

Accepting the narrative as it stands, we may see in it a striking instance of the indestructibleness of God's Word. His law is imperishable, and its written embodiment seems as if it, too, had a charmed life. When we consider the perils attending the transmission of ancient manuscripts, the necessary scarcity of copies before the invention of printing, the scattering of the Jewish people, it does appear as if a divine hand had guarded the venerable book. How came this strange people, who never kept their Law, to swim through all their troubles, like Caesar with his commentaries between his teeth, bearing aloft and dry, the Word which they obeyed so badly? Write it in a book, that it may be for the time to come for ever and ever.' The permanence of the written Word, the providence that has watched over it, the romantic history of its preservation through ages of neglect, and the imperishable gift to the world of an objective standard of duty, remaining the same from age to age, are all suggested by this reappearance of the forgotten Law.

It may suggest, too, that honest efforts after reformation are usually rewarded by clearer knowledge of God's will. If Hilkiah had not been busy in setting wrong things right, he would not have found the book in its dark hiding-place. We are told that the coincidence of the discovery at the nick of time is suspicious. So it is, if you do not believe in Providence. If you do, the coincidence is but one instance of His sending gifts of the right sort at the right moment. It is not the first time nor the last that the attempt to keep God's law has led to larger knowledge of the law. it is not the first time nor the last that God has sent to His faithful servants an opportune gift. What the world calls accidental coincidence deeper wisdom discerns to be the touch of God's hand.

Again, the discovery reminds us that the true basis of all religious reform is the Word of God. Josiah had begun to restore the Temple, but he did not know till he heard the Law read how great the task was which he had taken in hand. That recovered book gave impulse and direction to his efforts. The nearest parallel is the rediscovery of the Bible in the sixteenth century, or, if we may take one incident as a symbol of the whole, Luther's finding the dusty Latin Bible among the neglected convent books. The only reformation for an effete or secularised church is in its return to the Bible. Faded flowers will lift up their heads when plunged in water. The old Bible, discovered and applied anew, must underlie all real renovation of dead or moribund Christianity.

II. The Next Point Here Is The Effect Of The Rediscovered Law.

Shaphan was closely connected with Josiah, as his office made him a confidant. It is ordinarily taken for granted that he and the other persons named in this lesson formed a little knot of earnest Jehovah worshippers, fully sympathising with the Reformation, and that among them lay the authorship of the book. But we know nothing about them except what is told here and in the parallel in Kings. One of them, Ahikam, was a friend and protector of Jeremiah, and Shaphan the scribe was the father of another of Jeremiah's friends. They may all have been in accord with the king, or they may not.

At all events, Shaphan took the book to Josiah. We can picture the scene, the deepening awe of both men as the whole extent of the nation's departure from God became clearer and clearer, the tremulous tones of the reader, and the silent, fixed attention of the listener as the solemn threatenings came from Shaphan's reluctant, pallid lips. There was enough in them to touch a harder heart than Josiah's. We cannot suppose that, knowing the history of the past, and being sufficiently enlightened to seek after the God of David his father,' he did not know in a general way that sin meant sorrow, and national disobedience national death. But we all have the faculty of blunting the cutting edge of truth, especially if it has been familiar, so that some novelty in the manner of its presentation, or even its repetition without novelty sometimes, may turn commonplace and impotent truth into a mighty instrument to shake and melt.

So it seems to have been with Josiah. Whether new or old, the Word found him as it had never done before. The venerable copy from Which Shaphan read, the coincidence of its discovery just then, the dishonour done to it for so long, may all have helped the impression. However it arose, it was made. If a man will give God's Word a fair hearing, and be honest with himself, it will bring him to his knees. No man rightly uses God's law who is not convinced by it of his sin, and impelled to that self-abased sorrow of which the rent royal robes were the passionate expression. Josiah was wise when he did not turn his thoughts to other people's sins, but began with his own, even whilst he included others. The first function of the law is to arouse the knowledge of sin, as Paul profoundly teaches. Without that penitent knowledge religion is superficial, and reformation merely external. Unless we abhor ourselves, and repent in dust and ashes,' Scripture has not done its work on us, and all our reading of it is in vain. Nor is there any good reason why familiarity with it should weaken its power. But, alas! it too often does. How many of us would stand in awe of God's judgments if we heard them for the first time, but listen to them unmoved, as to thunder without lightning, merely because we know them so well! That is a reason for attending to them, not for neglecting.

Josiah's sense of sin led him to long for a further word from God; and so he called these attendants named in verse 20, and sent them to enquire of the Lord concerning the words of the book.' What more did he wish to know? The words were plain enough, and their application to Israel and him indubitable. Clearly, he could only wish to know whether there was any possibility of averting the judgments, and, if so, what was the means. The awakened conscience instinctively feels that threatenings cannot be God's last words to it, but must have been given that they might not need to be fulfilled. We do not rightly sorrow for sin unless it quickens in us a desire for a word from God to tell us how to escape. The Law prepares for the Gospel, and is incomplete without it. The soul that sinneth, it shall die,' cannot be all which a God of pity and love has to say. A faint promise of life lies in the very fact of threatening death, faint indeed, but sufficient to awaken earnest desire for yet another word from the Lord. We rightly use the solemn revelations of God's law when we are driven by them to cry, What must I do to be saved?'

III. So We Come To The Last Point, The Double-Edged Message Of. The Prophetess.

Josiah does not seem to have told his messengers where to go; but they knew, and went straight to a very unlikely person, the wife of an obscure man, only known as his father's son. Where was Jeremiah of Anathoth? Perhaps not in the city at the time. There had been prophetesses in Israel before. Miriam, Deborah, the wife of Isaiah, are instances of your daughters' prophesying; and this embassy to Huldah is in full accord with the high position which women held in that state, of. which the framework was shaped by God Himself. In Christ Jesus there is neither male nor female,' and Judaism approximated much more closely to that ideal than other lands did.

Huldah's message has two parts: one the confirmation of the threatenings of the Law; one the assurance to Josiah of acceptance of his repentance and gracious promise of escape from the coming storm. These two are precisely equivalent to the double aspect of the Gospel, which completes the Law, endorsing its sentence and pointing the way of escape.

Note that the former part addresses Josiah as the man that sent you,' but the latter names him. The embassy had probably not disclosed his name, and Huldah at first keeps up the veil, since the personality of the sender had nothing to do with her answer; but when she comes to speak of pardon and God's favour, there must be no vagueness in the destination of the message, and the penitent heart must be tenderly bound up by a word from God straight to itself. The threatenings are general, but each single soul that is sorry for sin may take as its very own the promise of forgiveness. God's great Whosoever' is for me as certainly as if my name stood on the page.

The terrible message of the inevitableness of the destruction hanging over Jerusalem is precisely parallel with the burden of all Jeremiah's teaching. It was too late to avert the fall. The external judgments must come now, for the emphasis of the prophecy is in its last words, it shall not be quenched.' But that did not mean that repentance was too Late to alter the whole character of the punishment, which would be fatherly chastisement if meekly accepted. So, too, Jeremiah taught, when he exhorted submission to the Chaldees.' It is never too late to seek mercy, though it may be too late to hope for averting the outward consequences of sin.

As for Josiah, his penitence was accepted, and he was assured that he would be gathered to his fathers. That expression, as is clear from the places where it occurs, is not a synonym for either death or burial, from both of which it is distinguished, but is a dim promise of being united, beyond the grave, with the fathers, who, in some one condition, which we may call a place, are gathered into a restful company, and wander no more as pilgrims and sojourners in this lonely and changeful life.

Josiah died in battle. Was that going to his grave in peace? Surely yes! if, dying, he felt God's presence, and in the darkness saw a great light. He who thus dies, though it be in the thick of battle, and with his heart's blood pouring from an arrow-wound down on the floor of the chariot, dies in peace, and into peace.

MHCC: 2Ch 34:1-33

As the years of infancy cannot be useful to our fellow-creatures, our earliest youth should be dedicated to God, that we may not waste any of the remaining short space of life. Happy and wise are those who seek the Lord and prepare for usefulness at an early age, when others are pursuing sinful pleasures, contracting bad habits, and forming ruinous connexions. Who can express the anguish prevented by early piety, and its blessed effects? Diligent self-examination and watchfulness will convince us of the deceitfulness and wickedness of our own hearts, and the sinfulness of our lives. We are here encouraged to humble ourselves before God, and to seek unto him, as Josiah did. And believers are here taught, not to fear death, but to welcome it, when it takes them away from the evil to come. Nothing hastens the ruin of a people, nor ripens them for it, more than their disregard of the attempts made for their reformation. Be not deceived, God is not mocked. The current and tide of affections only turns at the command of Him who raises up those that are dead in trespasses and sins. We behold peculiar loveliness, in the grace the Lord bestows on those, who in tender years seek to know and to love the Saviour. Hath Jesus, the Day-spring from on high, visited you? Can you trace your knowledge of this light and life of man, like Josiah, from your youth? Oh the unspeakable happiness of becoming acquainted with Jesus from our earliest years!

Matthew Henry: 2Ch 34:1-7

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

Matthew Henry: 2Ch 34:8-13

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, 2Ch 34:11. 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.

Matthew Henry: 2Ch 34:14-28

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

Matthew Henry: 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.

Keil-Delitzsch: 2Ch 34:1-2

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

Keil-Delitzsch: 2Ch 34:3-4

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

Keil-Delitzsch: 2Ch 34:5

And he burnt the bones of the priests upon their altars, i.e., he caused the bones of the idolatrous priests to be taken from their graves and burnt on the spot where the destroyed altars had stood, that he might defile the place with the ashes of the dead. In these words is summarized what is stated in 2Ki 23:13 and 2Ki 23:14 as to the defilement of the places of sacrifice built upon the Mount of Olives by the bones of the dead, and in 2Ki 23:16-20 as to the burning of the bones of the high priests of Bethel, after they had been taken from their graves, upon their own altars. מזבחותים is an orthographical error for מזבּחותם .

Keil-Delitzsch: 2Ch 34:6-7

2Ch 34:6 and 2Ch 34:7 form a connected sentence: And in the cities of Manasseh ..., in their ruins round about, there he pulled down the altars, etc. The tribe of Simeon is here, as in 2Ch 15:9, reckoned among the tribes of the kingdom of Israel, because the Simeonites, although they belonged geographically to the kingdom of Judah, yet in religion remained attached to the worship on the high places practised by the ten tribes; see on 2Ch 15:9. "And unto Naphtali"is added, to designate the kingdom of Israel in its whole extent to the northern frontier of Canaan. The form בתיהם בּחר (in the Keth. divided into two words) gives no suitable sense. R. Sal. explains, timentes in planitie habitare, sed fixerunt in monte domicilia, rendering it "in their mountain-dwellings."This the words cannot mean.

(Note: The lxx translate ἐν τοῖς τόποις αὐτῶν , expressing merely the בתיהם . The Targ. has צדיוּתהון בבית , in domo ( s. loco ) desolationis eorum .)

The Keri בּחרבתיהם , "with their swords,"is suggested by Eze 26:9, and is accepted by D. Kimchi, Abu Melech, and others, and understood to denote instruments with which the altars, groves, and images were cut down. But this interpretation also is certainly incorrect. The word is rather to be pointed בּחרבתיהם , in their wastes (ruins) (cf. Psa 109:10), and to be taken as an explanatory apposition to בּערי : in the cities of Manasseh ..., namely, in their ruins round about; for the land had been deserted since the times of Shalmaneser, and its cities were in great part in ruins. The statement as to the locality precedes in the form of an absolute sentence, and that which is predicated of it follows in the form of an apodosis with ו consec . ( וינתּץ ). להדק כּתּת , he dashed to pieces to crush; the form הדק is not a perfect after ל , but an infinitive which has retained the vowel of the perfect; cf. Ew. §238, d .

Keil-Delitzsch: 2Ch 34:8-18

The cleansing and repairing of the temple, and the finding of the book of the law . Cf. 2Ki 22:3-10. - In the eighteenth year of his reign, when he was purging the land and the house (of God), he sent. לטהר does not indeed signify "after the purging"(De Wette, with the older expositors), but still less is it a statement of the object, "to purge" (Berth.); for that is decisively disposed of both by its position at the beginning of the sentence, where no statement of the object would stand, but still more by the fact that a statement of the object follows, וגו לחזּק . ל used of time denotes "about,"and so with the inf ., e.g., Jer 46:13 : at (his) coming = when he came. Shaphan was סופר , state secretary, according to 2Ki 22:3. With him the king sent the governor of the city Maaseiah, and the chancellor Joah. These two are not mentioned in 2Ki 22:3, but have not been arbitrarily added by the chronicler, or invented by him, as Then. groundlessly supposes. "To repair the house of Jahve."What these high royal officials had to do with it we learn from what follows.

2Ch 34:9-12

They, together with the high priest, gave the money which had been received for the repair of the temple to the overseers of the building, who then gave it to workmen to procure building materials and for wages, just as was done when the temple was repaired by Joash, 2Ch 24:11-13. The Keri ויּשׁבוּ is a correction resulting from a misinterpretation of the Keth. וישׁבי , "and of the dwellers in Jerusalem."The enumeration, "from the hand of Manasseh, Ephraim," etc., is rhetorical. In ויּתּנוּ , 2Ch 34:10, the verb of 2Ch 34:9 is again taken up: they handed it to the overseers of the building, and they to the workmen. הם עשׂה is a rare form of the plur. עשׁי ; see on 1Ch 23:24. The overseers of the building ( המפקדים - עשׁי ) are the subject of the second ויּתּנוּ ; and before the following עשׂי ל , which stands in 2 Kings, is to be supplied. בדוק is a denom. from בּדק , and signifies to repair what has been damaged. The statement of 2Ch 34:10 is made more definite by 2Ch 34:11 : they gave it, namely, to the workers in stone and wood, and to the builders to buy hewn stones and timber for couplings, and for the beams of the houses ( לקרות , to provide with beams; הבּתים are the various buildings of the temple and its courts), which the kings of Judah had allowed to decay ( השׁחית , not of designed destroying, but of ruining by neglect). - In 2Ch 34:12 we have still the remark that the people did the work with fidelity, and the money could consequently be given to them without reckoning, cf. 2Ki 22:7; and then the names of the building inspectors follow. Two Levites of the family of Merari, and two of the family of Kohath, were overseers; לנצּח , i.e., to lead in the building, to preside over it as upper overseers; and besides them, the Levites, all who were skilled in instruments of song (cf. 1Ch 25:6.). As men who by their office and their art occupied a conspicuous place among the Levites, the oversight of the workmen in the temple was committed to them, not "that they might incite and cheer the workmen by music and song"(Berth.).

2Ch 34:13

2Ch 34:13 is probably to be taken, along with 2Ch 34:12, in the signification, "All the Levites who were skilled in music were over the bearers of burdens, and were overseers of all the workmen in reference to every work."The ו before הס על appears certainly to go against this interpretation, and Berth. would consequently erase it to connect הסּבּלים על with the preceding verse, and begin a new sentence with וּמנצּחים : "and they led all the workmen."But if we separate וּמנצּחים from הסּבּלים על , this mention of the bearers of burdens ( סבלים ) comes awkwardly in between the subject and the predicate, or the statement as to the subject. We hold the text to be correct, and make the w before הס על correspond to the ו before מנצחים , in the signification, et - et . The Levites, all who were skilled in instruments of song, were both over the bearers of burdens, and overseeing the workmen, or leading the workmen. Besides, of the Levites were, i.e., still other Levites were, scribes and officers and porters, i.e., were busied about the temple in the discharge of these functions.

2Ch 34:14-18

In bringing out the money that had been brought into the house of the Lord, the high priest found the book of Moses' law. It is not clearly implied in the words, that he found it in the place where the money was laid up. The book of the law which was found is merely characterized as the book of the Mosaic law by the words בּיד־משׁה , not necessarily as Moses' autograph. The communication of this discovery by the high priest to the state secretary Shaphan, and by him to the king, is narrated in 2Ch 34:15-18, just as in 2Ki 22:8-10. The statement, 2Ch 34:16, "And Shaphan brought the book to the king,"instead of the words, "and Shaphan the ספר came (went) to the king,"involves no difference as to the facts; it rather makes the matter clear. For since in 2Ki 22:10, immediately after the statement that Hilkiah gave him the book, it is said that Shaphan read from it to the king, he must have brought it to the king. With this elucidation, both the omission of ויּקראהוּ (2Ki 22:8), and the insertion of עוד after ויּשׁב , 2Ch 34:16, is connected. The main thing, that which it concerned the author of the Chronicle to notice, was the fact that the book of the law which had been discovered was immediately brought and read to the king; while the circumstance that Shaphan, when the book was given him, also opened it and read in it, is omitted, as it had no further results. But since Shaphan did not go to the king merely to bring him the book, but rather, in the first place, to report upon the performance of the commission entrusted to him in respect of the money, this report required to be brought prominently forward by the עוד : He brought the book to the king, and besides, made his report to the king. All that has been committed to thy servants ( בּיד נתן ), that they do; they have poured out the money, etc. The עבדים are not Shaphan and the others mentioned in 2Ch 34:8, but in general those who were entrusted with the oversight of the repair of the temple, among whom, indeed, the chief royal officials were not included. After this report there follows in 2Ch 34:18 an account of the book which Shaphan had brought, and which, as we were informed in 2Ch 34:16, in anticipation of the event, he gave to the king.

Keil-Delitzsch: 2Ch 34:19-28

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

Keil-Delitzsch: 2Ch 34:29-32

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

Keil-Delitzsch: 2Ch 34:33

But not only his own subjects did Josiah induce to act towards God in accordance with the covenant; in all the districts of the sons of Israel he removed the idolatrous abominations, and compelled every one in Israel to serve Jahve. The "sons of Israel,"as distinguished from the inhabitants of Jerusalem and Benjamin (2Ch 34:32), are the remnant of the ten tribes in their land, where Josiah, according to 2Ch 34:6., had also destroyed the idolatrous places of worship and the images. The statement in our verse, with which the account of Josiah's cultus reform is concluded, refers to that. לעבד ויּעבד , he made to serve, compelled them to serve. By the abolition of idolatry he compelled them to worship Jahve. The last words of the verse are accordingly to be interpreted as signifying that Josiah, so long as he lived, allowed no open idolatry, but externally maintained the worship of Jahve. These measures could not effect a real, heartfelt conversion to God, and so the people fell again into open idolatry immediately after Josiah's death; and Jeremiah continually complains of the defection and corruption of Judah and Israel: cf. 2Ch 11:1, 2Ch 13:1, 2Ch 25:1, etc.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 34:1--35:27

P. Josiah chs. 34-35

Like Amon's death, Josiah's was unnecessarily premature. However unlike Amon Josiah was one of Judah's reformers.

"Josiah instituted the most thorough of all the OT reforms . . ."⁹¹

"Despite this, however, Josiah is not so significant a monarch overall for the Chronicler as he is for the earlier historian [i.e., the writer of Kings]. Much that he records is now to be understood as recapitulation of Hezekiah's work, who stands out as the real innovator in Chronicles."⁹²

Constable: 2Ch 34:1-33

1. Josiah's reforms ch. 34

The godly in Judah may have regarded Josiah as the most likely candidate to fulfill the promises God had given to David. His early life and reign were spiritually exemplary (vv. 2-3). He sought to purge idolatry from the whole territory of Israel as well as Judah (vv. 4-7). Many of the Simeonites (v. 6) had allied themselves with Israel religiously (cf. 15:9).⁹³

In Jerusalem, Josiah embarked on a renovation of the temple because Manasseh and Amon had abused it (vv. 8-13). The "book of the law" that Hilkiah found (v. 14) may have been the Book of Deuteronomy,⁹⁴ another portion of the Pentateuch, or the whole Pentateuch.

It may be hard for us to understand how the people could have lost the Law of Moses and how they could have forgotten it in just two generations. However written copies were scarce. Moreover parents and the Levites conducted most instruction orally (17:9). Only one generation separated the people from ignorance of God's will (cf. Deut. 6:6-7; 17:18). This has been true throughout history. Josiah's response to the reading of Torah (the Law) shows his heart to please God (vv. 19, 27).

Huldah announced that God had decreed captivity for Judah (v. 25). Nevertheless Josiah would experience mercy because of his tender heart and humility (v. 27). He would die before Judah went into captivity (v. 28).⁹⁵

The announcement of God's coming judgment led the king and the nation to commit themselves anew to follow God's Word (vv. 29-33). Perhaps He would postpone captivity.

Note that the temple had been the protector of the Law (v. 14) as it had earlier protected David's heir, Joash (22:10-12). It had preserved the two foundational elements in Israel's life: God's Word and God's vice-regent. As I mentioned before, the temple represented God. The preservation of these two essential elements was an act of Israel's faithful God. Concern for the things of God resulted in the discovery of God's will.

Guzik: 2Ch 34:1-33 - Josiah and the Book of the Law

2 Chronicles 34 - Josiah and the Book of the Law

A. The beginnings of Josiah's reforms.

1. (1-2) A summary of the reign of Josiah, the son of Amon.

Josiah was eight years old when he became king, and he reigned thirty-one years in Jerusalem. And he did what was right in the sight of the LORD, and walked in the ways of his father David; he did not turn aside to the right hand or to the left.

a. Josiah was eight years old when he became king: Unusually, this young boy came to the throne at eight years of age. This was because of the assassination of his father.

i. "At last, after more than three hundred years, the prophecy of 'the man of God out of Judah' is fulfilled (1 Kings 13:2)." (Knapp)

b. He did what was right in the sight of the LORD: This was true of Josiah at this young age; but it is really more intended as a general description of his reign rather than a description of him at eight years of age.

2. (3-7) Josiah against idolatry in Judah and the former Kingdom of Israel.

For in the eighth year of his reign, while he was still young, he began to seek the God of his father David; and in the twelfth year he began to purge Judah and Jerusalem of the high places, the wooden images, the carved images, and the molded images. They broke down the altars of the Baals in his presence, and the incense altars which were above them he cut down; and the wooden images, the carved images, and the molded images he broke in pieces, and made dust of them and scattered it on the graves of those who had sacrificed to them. He also burned the bones of the priests on their altars, and cleansed Judah and Jerusalem. And so he did in the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali and all around, with axes. When he had broken down the altars and the wooden images, had beaten the carved images into powder, and cut down all the incense altars throughout all the land of Israel, he returned to Jerusalem.

a. He began to purge Judah and Jerusalem of the high places, the wooden images, the carved images, and the molded images: The worship of this great variety of idols was entrenched after the reign of Amon. The late reforms of Manasseh helped against this trend, but since the short but wicked reign of Amon there was much idolatry in the land.

i. The variety of idols described This shows how deep idolatry was in Judah. There were idols dedicated to Baal and to Asherah (2 Kings 23:4) and to all the host of heaven (2 Kings 23:5) in the very temple itself (2 Kings 23:4). From the 2 Kings account, it seems that Josiah began the cleansing reforms at the center and worked outwards.

ii. " 'Seeking' in Chronicles describes the habit of looking to God in every situation, and also the attitude which God looks for in those who pray (2 Chronicles 7:14; 30:19)." (Selman)

iii. In the twelfth year: Payne connects this with "a particular time of chaos that occurred throughout the ancient Near East and that was precipitated by an invasion from the north of barbaric, nomadic horsemen known as the Scythians (628-626 B.C.) . . . Their incursions wrought terror among complacent Jews (Jeremiah 6:22-24; Zephaniah 1:12)."

iv. "Five or six several words are here used, to show how he mawled them, and made mortar of them, as we say; such was his holy indignation, zeal, and revenge." (Trapp)

b. He also burned the bones of the priests on their altars: Josiah did this both to carry out the prescribed punishment of idolatrous priests in Israel and to defile these pagan altars.

i. Josiah's reforms did not only remove sinful things, but also the sinful people that promoted and permitted these sinful things. The idols that filled the temple did not get there or stay there on their own - there were priests who were responsible for these sinful practices.

ii. Any thorough reformation can not only deal with sinful things; it must also deal with sinful people. If sinful people are not dealt with, they will quickly bring back the sinful things that were righteously removed.

c. And so he did in the cities of Manasseh, Ephraim, and Simeon . . . throughout all the land of Israel: Since the Kingdom of Israel had been conquered by the Assyrian Empire and was in the process of being depopulated in exile, Josiah could extend his reforms there also.

i. "Even unto Naphtali; which was in the utmost and northern borders of the kingdom of Israel. For it must be remembered that the ten tribes were now gone into captivity; and those who were come in their stead were weak and few, and not able to withstand the power of Josiah." (Poole)

3. (8-13) The restoration of the temple.

In the eighteenth year of his reign, when he had purged the land and the temple, he sent Shaphan the son of Azaliah, Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. When they came to Hilkiah the high priest, they delivered the money that was brought into the house of God, which the Levites who kept the doors had gathered from the hand of Manasseh and Ephraim, from all the remnant of Israel, from all Judah and Benjamin, and which they had brought back to Jerusalem. Then they put it in the hand of the foremen who had the oversight of the house of the LORD; and they gave it to the workmen who worked in the house of the LORD, to repair and restore the house. They gave it to the craftsmen and builders to buy hewn stone and timber for beams, and to floor the houses which the kings of Judah had destroyed. And the men did the work faithfully. Their overseers were Jahath and Obadiah the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathites, to supervise. Others of the Levites, all of whom were skillful with instruments of music, were over the burden bearers and were overseers of all who did work in any kind of service. And some of the Levites were scribes, officers, and gatekeepers.

a. In the eighteenth year of his reign: After his energetic campaign to cleanse the land of Judah and Israel of idolatry, then Josiah put his efforts towards restoring the neglected temple, much as his predecessor Hezekiah had done (2 Chronicles 29).

i. "The Chronicler (2 Chronicles 34-35) appears to present a two-stage sequence of events: (i) the purification of religious practices in Judah, Jerusalem and Naphtali in Josiah's twelfth year, and (ii) a continuing reformation stimulated by the discovery of the Book of the Law in the eighteenth year. But this may be a presentation to fit in with the Chronciler's particular emphases." (Wiseman)

ii. "If Josiah had not yet seen a copy of this book, (which is not impossible,) yet there was so much of the law left in the minds and memories of the people, as might easily persuade and direct him to all that he did till this time." (Poole)

iii. It is possible that Josiah was motivated to rebuild the temple after hearing (or remembering) that this was what King Jehoash did many years before (2 Kings 12).

b. Then they put it in the hand of the foremen who had oversight of the house of the LORD: Josiah understood that the work of repair and rebuilding the temple needed organization and funding. He paid attention to both of these needs when he gave Hilkiah oversight over this restoration work of the temple. As a result, the men did the work faithfully.

i. According to Jeremiah 1:1-2, the Prophet Jeremiah was the son of this particular priest Hilkiah. Jeremiah began his ministry during the reign of King Josah.

4. (14-17) The discovery of the Book of the Law.

Now when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the Book of the Law of the LORD given by Moses. Then Hilkiah answered and said to Shaphan the scribe, "I have found the Book of the Law in the house of the LORD." And Hilkiah gave the book to Shaphan. So Shaphan carried the book to the king, bringing the king word, saying, "All that was committed to your servants they are doing. And they have gathered the money that was found in the house of the LORD, and have delivered it into the hand of the overseers and the workmen."

a. Hilkiah the priest found the Book of the Law of the LORD: According to Deuteronomy 31:24-27, there was to be a copy of this Book of the Law beside the ark of the covenant, beginning in the days of Moses. The word of God was with Israel, but it was greatly neglected in those days.

i. " 'The Book,' however, seems to have become misplaced during the apostate administrations of the previous kings, Manasseh and Amon, under whom the ark had been moved about (2 Chronicles 35:3)." (Payne)

ii. "Hilkiah's personal announcement, 'I have found the Book of the Law', stands out sharply . . . Secretary Shaphan confirms that the find took place in the context of the workers' faithfulness." (Selman)

iii. "Though a close connection between Josiah's scroll and Deuteronomy had been accepted for a long time, the implications of this for the origins of Deuteronomy are much more uncertain, since neither Kings or Chronicles provides direct evidence for the thesis, advocated repeatedly since 1805, that the scroll was composed as part of a Deuteronomic reform movement." (Selman)

iv. "Was this the autograph of Moses? It is very probable that it was; for in the parallel place, 2 Chronicles 34:14, it is said to be the book of the law of the Lord by Moses. It is supposed to be that part of Deuteronomy, (Deuteronomy 28-30, and 31,) which contains the renewing of the covenant in the plains of Moab, and which contains the most terrible invectives against the corrupters of God's word and worship." (Clarke)

b. Shaphan carried the book to the king: Here the word of God spreads. It had been forgotten and regarded as nothing more than an old, dusty book. Now it was found, read, and spread. We should expect some measure of spiritual revival and renewal to follow.

i. Throughout the history of the God's people, when the word of God is recovered and spread, then spiritual revival follows. It can begin as simply as it did in the days of Josiah, with one man find and reading and believing and spreading the Book.

ii. Another example of this in history is the story of Peter Waldo and his followers, sometimes known as Waldenses. Waldo was a rich merchant who gave up his business to radically follow Jesus. He hired two priests to translate the New Testament into the common language and using this, he began to teach others. He taught in the streets or wherever he could find someone to listen. Many common people came to hear him and started to radically follow Jesus Christ. He taught them the text of the New Testament in the common language and was rebuked by church officials for doing so. He ignored the rebuke and continued to teach, eventually sending his followers out two by two into villages and market places, to teach and explain the scriptures. The scriptures were memorized by the Waldenses, and it was not unusual for their ministers to memorize the entire New Testament and large sections of the Old Testament. The word of God - when found, read, believed, and spread - has this kind of transforming power.

5. (18-21) King Josiah hears the Word of God.

Then Shaphan the scribe told the king, saying, "Hilkiah the priest has given me a book." And Shaphan read it before the king. Thus it happened, when the king heard the words of the Law, that he tore his clothes. Then the king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah a servant of the king, saying, "Go, inquire of the LORD for me, and for those who are left in Israel and Judah, concerning the words of the book that is found; for great is the wrath of the LORD that is poured out on us, because our fathers have not kept the word of the LORD, to do according to all that is written in this book."

a. When the king heard the words of the Law: The hearing of God's word did a spiritual work in King Josiah. It was not merely the transmission of information; the hearing of God's word had an impact of spiritual power on Josiah.

i. "A medieval Archbishop of Canterbury . . . assumed that Josiah listened to the whole book at one sitting: 'What a contrast to our present-day kings and magnates! If once a year they hear the word of God preached, they find it nauseating and leave the church before the end of the sermon'." (Selman)

b. He tore his clothes: The tearing of clothing was a traditional expression of horror and astonishment. In the strongest possible, Josiah showed his grief on his own account and on account of the nation. This was an expression of deep conviction of sin, and a good thing.

i. Revival and spiritual awakening are marked by such expressions of the conviction of sin. Dr. J. Edwin Orr, in The Second Evangelical Awakening in Britain, recounted some examples from the great movement that impacted Britain and the world in 1859-1861:

ii. This conviction of sin is the special work of the Holy Spirit, even as Jesus said in John 16:8: "And when He has come, He will convict the world of sin."

c. Go, inquire of the LORD for me: It wasn't that King Josiah knew nothing of God or how to seek him. It was that he was so under the conviction of sin that he did not know what to do next.

d. For great is the wrath of the LORD that is poured out on us: Josiah knew that the kingdom of Judah deserved judgment from God. He could not hear the word of God and respond to the Spirit of God without seriously confronting the sin of his kingdom.

6. (22-28) God speaks to King Josiah.

So Hilkiah and those the king had appointed went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe. (She dwelt in Jerusalem in the Second Quarter.) And they spoke to her to that effect. Then she answered them, "Thus says the LORD God of Israel, 'Tell the man who sent you to Me, "Thus says the LORD: 'Behold, I will bring calamity on this place and on its inhabitants, all the curses that are written in the book which they have read before the king of Judah, because they have forsaken Me and 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 not be quenched.' " ' But as for the king of Judah, who sent you to inquire of the LORD, in this manner you shall speak to him, 'Thus says the LORD God of Israel: "Concerning the words which you have heard; because your heart was tender, and you humbled yourself before God when you heard His words against this place and against its inhabitants, and you humbled yourself before Me, and you tore your clothes and wept before Me, I also have heard you," says the LORD. Surely I will gather you to your fathers, and you shall be gathered to your grave in peace; and your eyes shall not see all the calamity which I will bring on this place and its inhabitants." ' " So they brought back word to the king.

a. Huldah the prophetess: We know little of this woman other than this mention here (and the similar account recorded in 2 Kings 22:14). With the apparent approval of King Josiah, Hilkiah the priest consulted this woman for spiritual guidance. It wasn't because of her own wisdom and spirituality, but that she was recognized as a prophetess and could reveal the heart and mind of God.

i. There were certainly other prophets in Judah. "Though the contemporary prophet Jeremiah is not mentioned, he commended Josiah (Jeremiah 22:15-16) and the prophet Zephaniah (1:1) was at work in this reign." (Wiseman) Yet for some reason - perhaps spiritual, perhaps practical - they chose to consul Huldah the prophetess.

ii. "We find from this, and we have many facts in all ages to corroborate it, that a pontiff, a pope, a bishop, or a priest, may, in some cases, not possess the true knowledge of God; and that a simple woman, possessing the life of God in her soul, may have more knowledge of the divine testimonies than many of those whose office it is to explain and enforce them." (Clarke)

b. I will bring calamity on this place and on its inhabitants: Josiah knew that Judah deserved judgment, and that judgment would indeed come. Judah and its leaders had walked against the LORD for too long, and would not genuinely repent so as to avoid eventual judgment.

c. All the curses that are written in the book: God's word was true, even in its promises of judgment. God's faithfulness is demonstrated as much by His judgment upon the wicked as it is by His mercy upon the repentant.

i. "Josiah went on with the work of reformation, even when he knew that nationally it was foredoomed to failure. . . . She distinctly told him that there would be no true repentance on the part of the people, and therefore that judgment was inevitable. It was then that the heroic strength of Josiah manifested itself, in that he went on with his work. . . . No pathway of service is more difficult than that of bearing witness to God, in word and in work, in the midst of conditions which are unresponsive." (Morgan)

d. Because your heart was tender: Josiah's heart was tender in two ways. First, it was tender to the word of God and was able to receive the convicting voice of the Holy Spirit. Second, it was tender to the message of judgment from Huldah in the previous verses.

i. You humbled yourself before God when you heard His words: "Have you ever noticed the difference between being humble and being humbled? Many persons are humbled who are not humble at all. . . . It is a voluntary humiliation of soul which is inculcated by the example of Josiah, and may the Spirit of God make us willing in the day of his power, that we may willingly humble ourselves before God." (Spurgeon)

e. You shall be gathered to your grave in peace: Though Josiah died in battle, there are at least three ways that this was true.

· He died before the great spiritual disaster and exile came to Judah.

· He was gathered to the spirits of his fathers, who were in peace.

· He died in God's favor, though by the hand of an enemy.

i. "Though Josiah died in violent circumstances (2 Chronicles 35:20-24), this does not invalidate God's promise which really means that the exile would not take place during Josiah's lifetime." (Selman)

f. Your eyes shall not see all the calamity which I will bring on this place: This was God's mercy to Josiah. His own godliness and tender heart could not stop the eventual judgment of God, but it could delay it. Inevitable judgment is sometimes delayed because of the tender hearts of the people of God.

i. God delayed judgment even in the case of Ahab, who responded to a word of warning with a kind of repentance (1 Kings 21:25-29).

B. The honest repentance of King Josiah and the people of Judah.

1. (29-30) Josiah reads the Word of God to the leaders of Judah.

Then the king sent and gathered all the elders of Judah and Jerusalem. The king went up to the house of the LORD, with all the men of Judah and the inhabitants of Jerusalem; the priests and the Levites, and all the people, great and small. And he read in their hearing all the words of the Book of the Covenant which had been found in the house of the LORD.

a. The king sent and gathered all the elders of Judah: Josiah heard the promise of both eventual judgment and the immediate delay of judgment. He did not respond with indifference or simple contentment that he would not see the judgment in his day. He wanted to get the kingdom right with God, and he knew that he could not do it all by himself - he needed all the elders of Judah to join in broken repentance with him.

b. And he read in their hearing all the words of the Book: The king did this himself. He was so concerned that the nation would hear the word of God that he read it to them himself.

i. "It is especially interesting that he regards the written form of God's word as superior to inherited tradition and is willing to pay the cost of correcting his priorities." (Selman)

2. (31-33) The covenant is renewed.

Then the king stood in his place and made a covenant before the LORD, to follow the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to perform the words of the covenant that were written in this book. And he made all who were present in Jerusalem and Benjamin take a stand. So the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. Thus Josiah removed all the abominations from all the country that belonged to the children of Israel, and made all who were present in Israel diligently serve the LORD their God. All his days they did not depart from following the LORD God of their fathers.

a. The king stood in his place and made a covenant before the LORD, to follow the LORD: King Josiah stood before the people and publicly declared his commitment to obey the word of God to the very best of his ability (with all his heart and all his soul).

i. "[He] made a covenant is literally '[he] cut a covenant,' which goes back to the practice of cutting the carcass of an animal and separating the parts so the contracting parties could seal their agreement by walking between them (cf. Genesis 15:17; Jeremiah 34:18)." (Dilday)

b. And he made all who were present . . . take a stand: It wasn't enough for the king himself to do it and to offer his example to the people. They had to follow by taking a stand for the covenant themselves. This showed that the work of God's Spirit went beyond the king and the leaders and extended to the people also.

i. "It is likely that he caused them all to arise when he read the terms of the covenant, and thus testify their approbation of the covenant itself, and their resolution to observe it faithfully and perseveringly." (Clarke)

ii. "The ceremony compares with the basic Mizpah covenant (1 Samuel 8:11-17; 10:25) and the renewal of the covenant at Shechem (Joshua 24), both of which marked turning points in Jewish history." (Wiseman)

c. All his days they did not depart from following the LORD God of their fathers: The work of King Josiah had a lasting effect among the people of Judah. They stayed faithful to God during his reign.

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Chronicles (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Garis Besar)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 34 (Pendahuluan Pasal)

Overview

2Ch 34:1, Josiah’s good reign; 2Ch 34:3, He destroys idolatry; 2Ch 34:8, He takes order for the repair of the temple; 2Ch 34:14, Hilkiah, having found a book of the law, Josiah sends to Huldah to enquire of the Lord; 2Ch 34:23, Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah’s time; 2Ch 34:29, Josiah, causing it to be read in a solemn assembly, renews the covenant with God.

Poole: 2 Chronicles 34 (Pendahuluan Pasal)

CHRONICLES CHAPTER 34

Josiah’ s good reign, 2Ch 34:1,2 . He destroyeth idolatry, 2Ch 34:3-7 . He repairs the temple, 2Ch 34:8-13 . The book of the law found, 2Ch 34:14-22 . Huldah prophesieth the destruction of Jerusalem, 2Ch 34:23-28 . Josiah’ s covenant with God, 2Ch 34:29-33 .

Of this chapter, see the notes on 2Ki 22 2Ki 23 .

MHCC: 2 Chronicles 34 (Pendahuluan Pasal)

Josiah's good reign in Judah.

Matthew Henry: 2 Chronicles (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 34 (Pendahuluan Pasal)

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

Constable: 2 Chronicles (Pendahuluan Kitab)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Garis Besar)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Pendahuluan Kitab)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Pendahuluan Kitab)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 34 (Pendahuluan Pasal)

INTRODUCTION TO 2 CHRONICLES 34

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