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역사서 10–36장: 포로기까지의 유다 왕들

유다의 왕들은 하나님과 그분의 성전에 대한 신실함에 따라 흥하고 망합니다.

역대하는 솔로몬의 지혜와 성전 건축 및 봉헌으로 시작합니다. 그곳에서 하나님은 백성이 스스로 낮추고 기도하면 들으시겠다고 약속하십니다.

저자: 미상; 전통적으로 에스라의 저작으로 봄 · 기록 연대: 기원전 450–400년경 기록된 것으로 추정

책 개요, 구조와 핵심 구절
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1요시야왕은 예루살렘에서 여호와께 유월절을 지켰으며 유월절 양은 월 14일에 잡았다. 2그는 또 제사장들에게 직분을 맡기고 성전에서 다시 그들의 업무를 수행하라고 권면하였다. 3그리고 그는 거룩하게 구별되어 백성을 가르치는 레위 사람들에게 이렇게 지시하였다. “여러분은 거룩한 궤를 솔로몬왕이 지은 성전에 모셔 놓고 그것을 이리저리 메고 다니지 마십시오. 여러분은 여러분의 하나님 여호와와 그의 백성을 섬기는 일에만 전념해야 합니다. 4또 이스라엘의 다윗왕과 그의 아들 솔로몬왕이 맡겨 준 책임에 따라 여러분은 반과 집안별로 성전 일을 준비하며 5여러분 중 일부 사람들은 성전에 제물을 가져오는 이스라엘 사람의 각 가정을 도울 수 있도록 당번을 정하고 6유월절 어린 양을 잡아 스스로 성결하게 하며 여러분의 동족 이스라엘 사람들을 위해서도 유월절 양을 준비하여 여호와께서 모세를 통해 지시하신 것을 그대로 행하십시오.” 7그런 다음 요시야왕은 유월절에 쓸 제물로 자기 소유 중에서 어린 양과 어린 염소 30,000마리와 수소 3,000마리를 백성들에게 주었다. 8그리고 그의 신하들도 백성들과 제사장들과 레위 사람들을 위해 기꺼이 유월절 제물을 바쳤으며 성전 관리자인 힐기야와 스가랴와 여히엘은 제사장들에게 양 2,600마리와 수소 300마리를 유월절 제물로 주었다. 9그리고 레위 사람의 지도자들인 고나냐, 그의 형제 스마야와 느다넬, 하사뱌, 여이엘, 요사밧은 양 5,000마리와 수소 500마리를 레위 사람들에게 유월절 제물로 주었다. 10모든 것이 갖추어지자 제사장들은 왕이 지시한 대로 각자 자기 위치에 서고 레위 사람들은 각 반별로 섰다. 11그런 다음 레위 사람들은 유월절 양을 잡아 가죽을 벗기고 제사장들은 그 피를 받아 제단에 뿌렸다. 12그리고 그 번제물을 집안별로 백성들에게 나누어 주어 그들이 모세의 율법에 기록된 대로 그것을 여호와께 드리도록 하고 소도 그렇게 하였다. 13또 레위 사람들은 규정에 따라서 유월절 양을 불에 굽고 그 밖의 거룩한 예물은 솥과 가마와 냄비에 삶아 그 고기를 백성들에게 나누어 주었다. 14그런 다음에야 레위 사람들은 자기들이 먹을 것과 아론의 자손 제사장들이 먹을 고기를 준비하였다. 이것은 아론의 자손 제사장들이 아침부터 저녁까지 번제와 그 기름을 드리느라고 무척 바빴기 때문이었다. 15아삽 자손의 성가대원들은 다윗왕과 아삽과 헤만과 그리고 왕의 예언자 여두둔이 정해 준 자기들의 위치에 그대로 있었으며 성전 문지기들도 자기 자리를 떠날 필요가 없었다. 이것은 그 형제 레위 사람들이 그들에게 유월절 고기를 갖다 주었기 때문이었다. 16이와 같이 여호와를 섬기는 모든 일이 하루 만에 다 준비되어 요시야왕이 명령한 대로 유월절을 지키고 여호와의 단에 번제를 드렸다. 17예루살렘에 모였던 모든 이스라엘 사람들은 유월절을 지키고 곧 이어 다음 7일 동안은 누룩을 넣지 않고 빵을 만들어 먹는 무교절을 지켰다. 18예언자 사무엘 이후로 유월절을 그렇게 지킨 적이 없었으며 이스라엘의 그 어떤 왕도 요시야왕이 제사장들과 레위인들과 예루살렘 주민들과 유다와 이스라엘 사람들과 함께 지킨 이번 유월절처럼 성대하게 지키지 못했는데 19이 유월절을 지킨 때는 요시야왕 18년이었다. 20그 후에 이집트의 느고왕이 앗시리아군을 치려고 군대를 이끌고 유프라테스 강변의 갈그미스로 올라오자 요시야왕이 그것을 막으려고 하였다. 21그러나 느고는 요시야왕에게 이런 전갈을 보냈다. “유다 왕이여, 내가 당신과 싸우려는 것이 아니라 내 대적과 싸우려고 하니 당신은 상관하지 마시오. 하나님은 나에게 속히 하라고 명령하셨소. 그러므로 당신은 나와 함께하시는 하나님을 대적하지 마시오. 그렇지 않으면 하나님이 당신을 쳐서 없애 버릴 것이오.” 22그러나 요시야는 하나님이 느고왕을 통해 하신 말씀을 듣지 않고 싸울 것을 결심하여 변장하고 므깃도 골짜기로 올라갔다. 23거기서 요시야왕은 이집트군이 쏜 화살에 맞아 크게 부상을 입고 자기 신하들에게 “나를 여기서 빠져나가게 하라. 내가 중상을 입었다” 하고 외쳤다. 24그래서 그들은 왕을 다른 전차에 옮겨 예루살렘으로 돌아왔다. 그러나 그는 애석하게도 예루살렘에서 죽고 말았다. 유다와 예루살렘 백성들은 그를 그 조상들의 묘에 장사하고 그의 죽음을 몹시 슬퍼하였다. 25이때 예언자 예레미야는 요시야를 위해 조가를 지었는데 그 후에도 노래하는 자들은 그에게 조의를 표할 때 남녀가 다 같이 이 노래를 불렀다. 그래서 이것은 이스라엘의 한 전통이 되었고 그 가사는 애가집에 기록되었다. 26그 밖에 요시야왕이 행한 모든 일과 그의 선행과 그가 여호와의 율법을 지킨 일과 27그리고 그가 나라를 다스리는 동안에 일어났던 모든 사건이 이스라엘과 유다 왕들의 역사책에 자세히 기록되어 있다.
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Benson
2 Chronicles 35
Benson Commentary 2 Chronicles 35:1 Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month. 2 Chronicles 35:2 And he set the priests in their charges, and encouraged them to the service of the house of the LORD, 2 Chronicles 35:3 And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the LORD your God, and his people Israel, 2 Chronicles 35:3 . That taught all Israel which were holy — That is, the Levites were holy unto the Lord. And therefore it may be rendered, and were holy, &c., that is, peculiarly dedicated to this service, of ministering to the priests, and instructing the people. Put the holy ark in the house, &c. — It appears from this that the ark had been removed from its place; but by whom or when cannot now be said. It shall not be a burden upon your shoulders — That is, hereafter. For they were to carry it to a settled place, there to remain: and then they would be obliged to bear it no further on their shoulders, as they had done before it was fixed in the temple. Serve now the Lord, &c. — Ministers must look upon themselves as servants both to Christ, and to the people for his sake. They must take care and take pains, and lay themselves out to the utmost, both for the honour and glory of God, and for the benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy. 2 Chronicles 35:4 And prepare yourselves by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son. 2 Chronicles 35:5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites. 2 Chronicles 35:5 . And stand in the holy place — Or minister (as that word is frequently used) in the court of the priests. According to the division of the families — According to the several families, both of the people, whom he calls their brethren, lest they should despise them, or grudge to serve them, and of the Levites. For the passover was to be eaten by the several families according to their numbers, and therefore he commands these persons, that when the paschal lambs were brought to them to be killed, they should so order the matter, that they might be distributed to the several families, whether of the Levites or other tribes. 2 Chronicles 35:6 So kill the passover, and sanctify yourselves, and prepare your brethren, that they may do according to the word of the LORD by the hand of Moses. 2 Chronicles 35:6-7 . Prepare your brethren — By purifying them, and exciting them to fit themselves for so great and solemn a work. Josiah gave to the people lambs and kids — For either of these might be used for the paschal- offering. And three thousand bullocks — Which were to be offered after the lambs upon the several days of the feast of unleavened bread. 2 Chronicles 35:7 And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance. 2 Chronicles 35:8 And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred small cattle , and three hundred oxen. 2 Chronicles 35:8 . And his princes gave willingly — Not the political, but ecclesiastical princes, or the chief of the priests and Levites, whose names here follow. Unto the people, priests, and Levites — For the use of any of the families of them, as need should be. For they supposed the thirty- thousand, which the king had given, were not sufficient for all the families. 2 Chronicles 35:9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand small cattle , and five hundred oxen. 2 Chronicles 35:10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment. 2 Chronicles 35:11 And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them . 2 Chronicles 35:11 . And the Levites flayed them — Which they did, (though properly that work belonged to the priests,) because the priests, who were sanctified, were not sufficient for it, there being so many thousands of the cattle; and they were fully employed in the killing of the sacrifices, and the sprinkling of the blood, which was more properly the priests’ work than the other. 2 Chronicles 35:12 And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as it is written in the book of Moses. And so did they with the oxen. 2 Chronicles 35:12 . And they removed the burnt-offerings — That part of the paschal lambs which was to be burned, which they despatched as soon as possible, that they might give that part which was to be eaten to each family. And so they did with the oxen — All of which were not given for peace-offerings, but some for burnt-offerings: which they also offered as fast as they could, that they might give to each family a portion sufficient for them to feast on. 2 Chronicles 35:13 And they roasted the passover with fire according to the ordinance: but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people. 2 Chronicles 35:13-14 . But the other holy offerings sod they in pots — Those from which the burnt-offerings were removed, ( 2 Chronicles 35:12 ,) namely, the peace- offerings, part of which fell to the share of the offerer, who was Josiah, and, by his gift, to the people. Afterward they made ready — To wit, the paschal lambs, and their part of the peace-offerings. 2 Chronicles 35:14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron. 2 Chronicles 35:15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them. 2 Chronicles 35:16 So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah. 2 Chronicles 35:17 And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days. 2 Chronicles 35:18 And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. 2 Chronicles 35:18 . There was no passover like to that — The whole solemnity was performed exactly according to the law, whereas in Hezekiah’s passover there were several irregularities: likewise Josiah furnished the whole congregation with beasts for sacrifice at his own charge, which no king ever did before him. 2 Chronicles 35:19 In the eighteenth year of the reign of Josiah was this passover kept. 2 Chronicles 35:20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him. 2 Chronicles 35:20 . After all this, when Josiah had prepared the temple — When he and his people hoped that God was reconciled, and the foundation of a lasting happiness laid, their hopes were quickly blasted. So much are men often mistaken in their judgments about the designs of God’s providence. To fight against Charchemish — Which the Assyrian had lately taken from the king of Egypt, of which he boasts, Isaiah 10:9 . 2 Chronicles 35:21 But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not. 2 Chronicles 35:21 . I come not against thee, but against the house wherewith I have war — Against the house of the king of Assyria, between whom and me there is war. For God commanded me to make haste — Therefore, give me no hinderance. Some think he only pretended this, because he knew Josiah had a great reverence for God, and in obedience to him might desist from his purpose. And the Targum, with some of the Jews, thinks he called his own idol by the name of God; though Kimchi thinks, and the event makes it most probable, that he spoke of the true God, who perhaps admonished him in a dream, as he did Abimelech, or sent him a message to go against the Assyrians by the Prophet Jeremiah, many of whose prophecies are directed to foreign nations. Forbear thee from meddling with God, who is with me, &c. — It is at thy peril if thou engage against one who has both a better army, and a better cause, and God on his side. 2 Chronicles 35:22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo. 2 Chronicles 35:22 . Josiah would not turn his face from him — Being, peradventure, encouraged to go out against him by a misinterpretation of that promise made to him, chap. 2 Chronicles 34:28 , Thou shalt be gathered to thy grave in peace. Thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels. But disguised himself — Changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved. And hearkened not unto the words of Necho from the mouth of God — Either , 1st, which Pharaoh sent to him in the name of God; or rather, 2d, which Pharaoh received from the mouth of God; who was pleased, some way or other, to impart his mind to him, and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message: although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, it seems, he ought so far to have regarded it, as to have inquired into the mind of God about it, which he neglected to do, and therefore cannot be wholly excused. How can we think to prosper in our ways, if we do not acknowledge God in them? 2 Chronicles 35:23 And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded. 2 Chronicles 35:24 His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah. 2 Chronicles 35:24 . And put him in the second chariot — It was the custom of war, in former times, for great officers to have led horses with them in battle, that if one failed they might mount another. And, in like manner, we may presume, that when it became a fashion to fight in chariots, all great commanders had an empty one following them, to which they might betake themselves, if any mischief befell the other. They brought him to Jerusalem, and he died — Bishop Sherlock observes, that Josiah had so good a character in Scripture, that both Jews and Christians have been at a loss to account for his unfortunate end. The learned Dr. Prideaux endeavours to justify his conduct in opposing the passage of the king of Egypt, because it was a service due to the king of Assyria, to whom Josiah was a vassal. “Be it so,” says Dr. Dodd, “yet his duty to the king of Assyria could not dissolve his dependance on a higher Master. He went to war as vassal of the king of Assyria, but did he ask counsel of God as king of Judah? Or was he attended to the war with such forces only as the kings of Judah might lawfully use? That he had chariots and horsemen, appears plainly from this account of his death. That this was the true or only cause of his misfortune, I dare not affirm; for I have no express authority to support me in affirming it: but this I see, that he was found in the day of battle, not with the equipage of a king of Judah, but surrounded with forces which the law of his God had forbidden him to trust to, and which had often proved a strength fatal to his ancestors.” See Bishop Sherlock’s Dissertation on the Use and Intent of Prophecy, at the end. 2 Chronicles 35:25 And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations. 2 Chronicles 35:25 . Jeremiah lamented for Josiah — Sorrowed much on account of the immature death of this good king, foreseeing that the utter ruin of his country would follow upon it. And as it was usual with the Jews to make lamentations, elegies, or mournful pieces upon the death of great men, princes, and others that had distinguished themselves among them, and deserved well of their country, it is probable Jeremiah wrote such a piece on the occasion of Josiah’s death. If he did so, the loss of it is very much to be deplored, because, as Dr. Dodd observes, it was, no doubt, “a masterpiece of its kind as there never was an author more deeply affected with his subject, or more capable of carrying it through all the tender sentiments of sorrow and compassion, than Jeremiah.” All the singing-men and singing-women spake of Josiah in their lamentations — Among the Jews men and women were usually employed to mourn at funerals, and to sing the praises of the dead. And so real and great was the mourning for Josiah, that for ages afterward they always remembered it in their lamentations for the dead, saying of the person deceased, Then art worthy to be lamented for, as good Josiah was, or words to the same purpose. Or, as Poole thinks, the meaning may be, that in all their succeeding lamentations for their public calamities, they remembered Josiah’s death as their first and fatal blow, which opened the flood-gates to all their following miseries. And made them an ordinance in Israel — Ordained that the mournful pieces, penned on this sad occasion, should be learned and sung by all sorts of people. And, behold, they are written in the Lamentations — Not in the book termed The Lamentations of Jeremiah, which was written on another occasion; but in some collection of mournful poems, now lost. 2 Chronicles 35:26 Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the LORD, 2 Chronicles 35:26 . The rest of the acts of Josiah, and his goodness — His piety toward God, and his benignity, clemency, and kindness toward all his subjects, being of a most tender and mild disposition, both toward God and toward men, 2 Chronicles 34:27 . According to that which was written in the law — Which he made his rule in all his actions. The revelation which God has given us of his mind and will is the only true standard by which we can safely walk. All other rules may deceive us, and will often either leave us in doubt or uncertainty how to act, or will lead us wrong. But the word of God is a sure and unerring guide, a lamp unto our feet, and a light unto our paths. Let us walk by this, and we shall please God in time and enjoy him in eternity. 2 Chronicles 35:27 And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.
Expositors
2 Chronicles 35
Expositor's Bible Commentary 2 Chronicles 35:1 Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month. THE LAST KINGS OF JUDAH 2 Chronicles 34:1-33 ; 2 Chronicles 35:1-27 ; 2 Chronicles 36:1-23 WHATEVER influence Manasseh’s reformation exercised over his people generally, the taint of idolatry was not removed from his own family. His son Amon succeeded him at the age of two-and-twenty. Into his reign of two years he compressed all the varieties of wickedness once practiced by his father, and undid the good work of Manasseh’s later years. He recovered the graven images which Manasseh had discarded, replaced them in their shrines, and worshipped them instead of Jehovah. But in his case there was no repentance, and he was cut off in his youth. In the absence of any conclusive evidence as to the date of Manasseh’s reformation, we cannot determine with certainty whether Amon received his early training before or after his father returned to the worship of Jehovah. In either case Manasseh’s earlier history would make it difficult for him to counteract any evil influence that drew Amon towards idolatry. Amon could set the example and perhaps the teaching of his father’s former days against any later exhortations to righteousness. When a father has helped to lead his children astray, he cannot be sure that he will carry them with him in his repentance. After Amon’s assassination the people placed his son Josiah on the throne. Like Joash and Manasseh, Josiah was a child, only eight years old. The chronicler follows the general line of the history in the book of Kings, modifying, abridging, and expanding, but introducing no new incidents; the reformation, the repairing of the Temple, the discovery of the book of the Law, the Passover, Josiah’s defeat and death at Megiddo, are narrated by both historians. We have only to notice differences in a somewhat similar treatment of the same subject. Beyond the general statement that Josiah "did that which was right in the eyes of Jehovah" we hear nothing about him in the book of Kings till the eighteenth year of his reign, and his reformation and putting away of idolatry are placed in that year. The chronicler’s authorities corrected the statement that the pious king tolerated idolatry for eighteen years. They record bow in the eighth year of his reign, when he was sixteen, he began to seek after the God of David; and in his twelfth year he set about the work of utterly destroying idols throughout the whole territory of Israel, in the cities and ruins of Manasseh, Ephraim, and Simeon, even unto Naphtali, as well as in Judah and Benjamin. Seeing that the cities assigned to Simeon were in the south of Judah, it is a little difficult to understand why they appear with the northern tribes, unless they are reckoned with them technically to make up the ancient number. The consequence of this change of date is that in Chronicles the reformation precedes the discovery of the book of the Law, whereas in the older history this discovery is the cause of the reformation. The chronicler’s account of the idols and other apparatus of false worship destroyed by Josiah is much less detailed than that of the book of Kings. To have reproduced the earlier narrative in full would have raised serious difficulties. According to the chronicler, Manasseh had purged Jerusalem of idols and idol altars; and Amon alone was responsible for any that existed there at the accession of Josiah: but in the book of Kings Josiah found in Jerusalem the altars erected by the kings of Judah and the horses they had given to the sun. Manasseh’s altars still stood in the courts of the Temple; and over against Jerusalem there still-remained the high places that Solomon had built for Ashtoreth, Chemosh, and Milcom. As the chronicler in describing Solomon’s reign carefully omitted all mention of his sins, so he omits this reference to his idolatry. Moreover, if he had inserted it, he would have had to explain how these high places escaped the zeal of the many pious kings who did away with the high places. Similarly, having omitted the account of the man of God who prophesied the ruin of Jeroboam’s sanctuary at Bethel, he here omits the fulfillment of that prophecy. The account of the repairing of the Temple is enlarged by the insertion of various details as to the names, functions, and zeal of the Levites, amongst whom those who had skill in instruments of music seem to have had the oversight of the workmen. We are reminded of the walls of Thebes, which rose out of the ground while Orpheus played upon his flute. Similarly in the account of the assembly called to hear the contents of the book of the Law the Levites are substituted for the prophets. This book of the Law is said in Chronicles to have been given by Moses, but his name is not connected with the book in the parallel narrative in the book of Kings. The earlier authority simply states that Josiah held a great passover; Chronicles, as usual, describes the festival in detail. First of all, the king commanded the priests and Levites to purify themselves and take their places in due order, so that they might be ready to perform their sacred duties. The narrative is very obscure, but it seems that either during the apostasy of Amon or on account of the recent Temple repairs the Ark had been removed from the Holy of holies. The Law had specially assigned to the Levites the duty of carrying the Tabernacle and its furniture, and they seem to have thought that they were only bound to exercise the function of carrying the Ark; they perhaps proposed to bear it in solemn procession round the city as part of the celebration of the Passover, forgetting the words of David that the Levites should no more carry the Tabernacle and its vessels. They would have been glad to substitute this conspicuous and honorable service for the laborious and menial work of flaying the victims. Josiah, however, commanded them to put the Ark into the Temple and attend to their other duties. Next, the king and his nobles provided beasts of various kinds for the sacrifices and the Passover meal. Josiah’s gifts were even more munificent than those of Hezekiah. The latter had given a thousand bullocks and ten thousand sheep; Josiah gave just three times as many. Moreover, at Hezekiah’s passover no offerings of the princes are mentioned, but now they added their gifts to those of the king. The heads of the priesthood provided three hundred Oxen and two thousand six hundred small cattle for the priests, and the chiefs of the Levites five hundred oxen and five thousand small cattle for the Levites. But numerous as were the victims at Josiah’s passover, they still fell far short of the great sacrifice of twenty-two thousand oxen and a hundred and twenty thousand sheep which Solomon offered at the dedication of the Temple. Then began the actual work of the sacrifices: the victims were killed and flayed, and their blood was sprinkled on the altar; the burnt-offerings were distributed among the people; the Passover lambs were roasted, and the other offerings boiled, and the Levites "carried them quickly to all the children of the people." Apparently private individuals could not find the means of cooking the bountiful provision made for them; and, to meet the necessity of the case, the Temple courts were made kitchen as well as slaughterhouse for the assembled worshippers. The other offerings would not be eaten with the Passover lamb, but would serve for the remaining days of the feast. The Levites not only provided for the people, for themselves, and the priests, but the Levites who ministered in the matter of the sacrifices also prepared for their brethren who were singers and porters, so that the latter were enabled to attend undisturbed to their own special duties; all the members of the guild of porters were at the gates maintaining order among the crowd of worshippers; and the full strength of the orchestra and choir contributed to the beauty and solemnity of the services. It was the greatest Passover held by any Israelite king. Josiah’s passover, like that of Hezekiah, was followed by a formidable foreign invasion; but whereas Hezekiah was rewarded for renewed loyalty by a triumphant deliverance, Josiah was defeated and slain. These facts subject the chronicler’s theory of retribution to a severe strain. His perplexity finds pathetic expression in the opening words of the new section, "After all this," after all the idols had been put away, after the celebration of the most magnificent Passover the monarchy had ever seen. After all this, when we looked for the promised rewards of piety-for fertile seasons, peace and prosperity at home, victory and dominion abroad, tribute from subject peoples, and wealth from successful commerce - after all this, the rout of the armies of Jehovah at Megiddo, the flight and death of the wounded king, the lamentation over Josiah, the exaltation of a nominee of Pharaoh to the throne, and the payment of tribute to the Egyptian king. The chronicler has no complete explanation of this painful mystery, but he does what he can to meet the difficulties of the case. Like the great prophets in similar instances, he regards the heathen king as charged with a Divine commission. Pharaoh’s appeal to Josiah to remain neutral should have been received by the Jewish king as an authoritative message from Jehovah. It was the failure to discern in a heathen king the mouthpiece and prophet of Jehovah that cost Josiah his life and Judah its liberty. The chronicler had no motive for lingering over the last sad days of the monarchy; the rest of his narrative is almost entirely abridged from the book of Kings. Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah pass over the scene in rapid and melancholy succession. In the case of Jehoahaz, who only reigned three months, the chronicler omits the unfavorable judgment recorded in the book of Kings; but he repeats it for the other three, even for the poor lad of eight who was carried away captive after a reign of three months and ten days. The chronicler had not learnt that kings can do no wrong; on the other hand, the ungodly policy of Jehoiachin’s ministers is labeled with the name of the boy-sovereign. Each of these kings in turn was deposed and carried away into captivity, unless indeed Jehoiakim is an exception. In the book of Kings we are told that he slept with his fathers, i.e. , that he died and was buried in the royal tombs at Jerusalem, a statement which the LXX inserts here also, specifying, however, that he was buried in the garden of Uzza. If the pious Josiah were punished for a single error by defeat and death, why was the wicked Jehoiakim allowed to reign till the end of his life and then die in his bed? The chronicler’s information differed from that of the earlier narrative in a way that removed, or at any rate suppressed the difficulty. He omits the statement that Jehoiakim slept with his fathers, and tells us that Nebuchadnezzar bound him in fetters to carry him to Babylon. Casual readers would naturally suppose that this purpose was carried out, and that the Divine justice was satisfied by Jehoiakim’s death in captivity; and yet if they compared this passage with that in the book of Kings, it might occur to them that after the king had been put in chains something might have led Nebuchadnezzar to change his mind, or, like Manasseh, Jehoiakim might have repented and been allowed to return. But it is very doubtful whether the chronicler’s authorities contemplated the possibility of such an interpretation; it is scarcely fair to credit them with all the subtle devices of modern commentators. The real conclusion of the chronicler’s history of the kings of the house of David is a summary of the sins of the last days of the monarchy and of the history of its final ruin in 2 Chronicles 36:14-20 . All the chief of the priests and of the people were given over to the abominations of idolatry; and in spite of constant and urgent admonitions from the prophets of Jehovah, they hardened their hearts, and mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of Jehovah arose against His people, and there was no healing. However, to this peroration a note is added that the length of the Captivity was fixed at seventy years, in order that the land might "enjoy her sabbaths." This note rests upon Leviticus 25:1-7 , according to which the land was to be left fallow every seventh year. The seventy years’ captivity would compensate for seventy periods of six years each during which no sabbatical years had been observed. Thus the Captivity, with the four hundred and twenty previous years of neglect, would be equivalent to seventy sabbatical periods. There is no economy in keeping back what is due to God. Moreover, the editor who separated Chronicles from the book of Ezra and Nehemiah was loath to allow the first part of the history to end in a gloomy record of sin and ruin. Modern Jews, in reading the last chapter of Isaiah, rather than conclude with the ill-omened words of the last two verses, repeat a previous portion of the chapter. So here to the history of the ruin of Jerusalem the editor has appended two verses from the opening of the book of Ezra, which contain the decree of Cyrus authorizing the return from the Captivity. And thus Chronicles concludes in the middle of a sentence which is completed in the book of Ezra: "Who is there among you of all his people? Jehovah his God be with him, and let him go up." { 2 Chronicles 36:23 } Such a conclusion suggests two considerations which will form a fitting close to our exposition. Chronicles is not a finished work; it has no formal end; it rather breaks off abruptly like an interrupted diary. In like manner the book of Kings concludes with a note as to the treatment of the captive Jehoiachin at Babylon: the last verse runs, "And for his allowance there was a continual allowance given him of the king, every day a portion, all the days of his life." The book of Nehemiah has a short final prayer: "Remember me, O my God, for good"; but the preceding paragraph is simply occupied, with the arrangements for the wood offering and the firstfruits. So in the New Testament the history of the Church breaks off with the statement that St. Paul abode two whole years in his own hired house, preaching the kingdom of God. The sacred writers recognize the continuity of God’s dealings with His people; they do not suggest that one period can be marked off by a clear dividing line or interval from another. Each historian leaves, as it were, the loose ends of his work ready to be taken up and continued by his successors. The Holy Spirit seeks to stimulate the Church to a forward outlook, that it may expect and work for a future wherein the power and grace of God will be no less manifest than in the past. Moreover, the final editor of Chronicles has shown himself unwilling that the book should conclude with a gloomy record of sin and ruin, and has appended a few lines to remind his readers of the new life of faith and hope that lay beyond the Captivity. In so doing, he has echoed the key-note of prophecy: ever beyond man’s transgression and punishment the prophets saw the vision of his forgiveness and restoration to God. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.
Illustrator
2 Chronicles 35
And encouraged them. 2 Chronicles 35:2 Cheer up, my comrades ! — The first thing is to get every man into his proper place; the next thing is for every man to have a good spirit in his present place so as to occupy it worthily. At this time it shall not be my business to arrange you, but assuming that it is well for you to keep where you are, my object shall be to encourage you to do your work for the Lord without' being cast down. I will speak — I. TO THOSE WHO THINK THEY CAN DO NOTHING. II. TO WORKERS WHO ARE LAID ASIDE. III. TO THOSE WHO ARE MUCH DISCOURAGED BECAUSE THEY HAVE BUT SMALL TALENT. IV. TO WORKERS WHO ARE UNDER GREAT DIFFICULTIES. V. TO THOSE WHO ARE NOT APPRECIATED. VI. TO THOSE WHO ARE DISCOURAGED BECAUSE THEY HAVE HAD SO LITTLE SUCCESS. ( C. H. Spurgeon . ) Encouragement "I never should have reached success," Lord Beaconsfield once wrote, "had it not been for one woman who, in the darkest hour, believed I could win, and cheered me on." For God commanded me to make haste. 2 Chronicles 35:21 Spiritual haste W. Jay. Haste is not hurry. Hurry implies confusion and disorder. It is not the same with speed. I. WHAT IT REFERS TO. We should not err were we to apply it to the duties of relative and secular life. It applies particularly — 1. To the salvation of the soul. 2. To a course of godliness. 3. To labour for the welfare of others ( Proverbs 3:27, 28 ). II. ON WHAT IT IS FOUNDED. 1. The importance of the thing itself. 2. The limitation of our opportunities. 3. This only season is short. ( W. Jay. ) His servants therefore took him out of that chariot. 2 Chronicles 35:24, 25 The lamentation for Josiah I. THE NATURE AND QUALITY OF THE LAMENTATION. 1. Extensively. All Judah and Jerusalem. 2. Intensively. Bitter lamentation. 3. Protensively. Of long duration, "an ordinance in Israel." II. THE CAUSE AND GROUND OF IT. The loss of a good leader whose life had been useful. III. DOCTRINE. That faithful, active, and public-spirited men in the Church of God should not be laid in their graves without great lamentations. In replication I will show — 1. Negatively. On what account the death of good men is not to be lamented. 2. Positively. The true grounds and causes of such lamentation.(1) Because so much of the Spirit of God as dwelt in them, when amongst us, is now recalled and gathered up from this lower world. As it is a real loss to a company when any merchant withdraws a great stock he had running in trade, out of the bank; so certainly it is a great loss to the Church of God, when the precious gifts and graces of the Spirit, dwelling in the saints, are drawn out by death.(2) Because thereby a breach is made to let in the judgments of God upon the remnant that is left.(3) The beauty and ornaments of the places they lived in are defaced and removed by their death.(4) Because the propagation of religion is obstructed in the places from whence they are removed.(5) The consideration of the time in which good men die aggravates the loss, if it falls out, — (a) In a declining state of religion. (b) When the numbers of the godly are thinned and lessened. (c) When the spring and succession of good men is obstructed.(6) When we consider what influence our sins and provocations have had upon those judgments and calamities. I look upon every good man, as a good book, lent by its owners for another to read, and transcribe the excellent notions and golden passages that are in it for his own benefit, that they may return with him when the owner shall call for his book again. But in case this excellent book shall be thrown into a corner, and no use made of it, it justly provokes the owner to take it away in displeasure.Application. This reproves — 1. The worst of men, such as secretly rejoice at the removal of such men. 2. The insensibleness of good men, who are apt too slightly to pass over such tremendous strokes of. God ( Isaiah 57:1 ). 3. The very best of men, who though they do bewail and lament the loss of such men, yet they do not lament it in the due manner. ( John Flavel. . ) The death and burial of Josiah J. S. Wilkins, B.A. 1. That the best of men may err in judgment and in act. 2. The danger of undertaking any work without asking counsel of the Lord. 3. How universal is the reign of death. 4. That we should be cautious how we attribute sudden and violent death to the vengeance of the Most High. 5. That it is not wrong to mourn for the dead. ( J. S. Wilkins, B.A. ) The death of Josiah Bishop W. Lloyd. I. WHAT THE PEOPLE OF GOD DID UPON THE DEATH OF JOSIAH. 1. There was a general mourning for him. 2. The prophet Jeremiah made a particular office for it. 3. This office was used among others upon the day of lamentation. 4. This use was established by a law upon Israel, which was observed till the end of the Babylonian Captivity. II. THE REASONS OF THEIR DOING IT. 1. Because it was caused by their sins. 2. Because it was a punishment for their sins. ( Bishop W. Lloyd. ) A nation's tears Homilist. Why does the Jewish nation now weep over Josiah? The reasons are: I. THE GREAT NATIONAL LOSS WHICH THE EVENT INVOLVED. Josiah was a prince — 1. Of a reflective nature. His mind was in the quest of the highest truth. 2. Of a tender spirit. 3. Of reformative disposition. II. THE SAD MEMORY OF THE MORAL CAUSE OF THE CALAMITY. III. THE TERRIBLY DISTRESSING MYSTERY ASSOCIATED WITH THE DISPENSATION. Josiah was the most useful man of his age; yet he dies at thirty-nine. Mystery though it be, it teaches us — 1. That Heaven's government is no respecter of persons. 2. The irresistibility of death. 3. That there is nothing on this fleeting earth on which we should set our hearts. 4. That there must be an after life. ( Homilist. ).
Matthew Henry
2 Chronicles 35
35:1-19 The destruction Josiah made of idolatry, was more largely related in the book of Kings. His solemnizing the passover is related here. The Lord's supper resembles the passover more than any other of the Jewish festivals; and the due observance of that ordinance, is a proof of growing piety and devotion. God alone can truly make our hearts holy, and prepare them for his holy services; but there are duties belonging to us, in doing which we obtain this blessing from the Lord. 35:20-27 The Scripture does not condemn Josiah's conduct in opposing Pharaoh. Yet Josiah seems to deserve blame for not inquiring of the Lord after he was warned; his death might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused God to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.