Then Josiah brought all the priests from the cities of Judah and desecrated the high places, from Geba to Beersheba, where the priests had burned incense. He tore down the high places of the gates at the entrance of the gate of Joshua the governor of the city, which was to the left of the city gate. Then Josiah brought all the priests from the cities of JudahJosiah, the king of Judah, is depicted as a reformer deeply committed to restoring the worship of Yahweh. The phrase "brought all the priests" indicates a comprehensive action, suggesting that Josiah was determined to centralize worship in Jerusalem, as prescribed in Deuteronomy 12:5-14. The Hebrew root for "brought" (יָבֵא, yabe) implies a gathering or assembling, emphasizing Josiah's authority and the seriousness of his reforms. Historically, this reflects a period of religious consolidation, where local shrines were abolished to unify worship practices. and defiled the high places The "high places" (בָּמוֹת, bamot) were local shrines often situated on elevated sites, used for worshiping various deities. Josiah's act of defiling these places was a deliberate desecration to render them unfit for worship, aligning with the Deuteronomic reform that sought to eliminate idolatry. This action symbolizes a purging of syncretistic practices that had infiltrated Judah, reflecting a return to covenantal faithfulness. from Geba to Beersheba This phrase delineates the geographical extent of Josiah's reforms, from Geba in the north to Beersheba in the south, effectively covering the entire kingdom of Judah. It underscores the thoroughness of Josiah's campaign against idolatry. Archaeologically, both Geba and Beersheba have been identified with significant remains, providing evidence of their historical and religious importance. where the priests had burned incense Burning incense was a common practice in ancient Near Eastern worship, symbolizing prayers ascending to the deity. The priests' involvement in this practice at the high places indicates a widespread departure from exclusive worship of Yahweh. Josiah's reforms aimed to correct this by abolishing unauthorized worship sites, as incense burning was to be conducted solely in the Jerusalem temple. He tore down the high places at the gates The gates of a city were not only entry points but also places of judgment and commerce. High places at the gates suggest that idolatrous practices had permeated public and civic life. The Hebrew verb for "tore down" (נָתַץ, natats) conveys a sense of violent destruction, highlighting Josiah's zeal in eradicating idolatry from every aspect of society. at the entrance of the Gate of Joshua, the governor of the city This specific location indicates that idolatry had reached influential and administrative centers. The mention of "Joshua, the governor" suggests that even leaders were complicit in these practices. Josiah's reforms were thus not only religious but also political, challenging the status quo and calling leaders to accountability. which were on the left at the city gate The detail of the location "on the left" may imply a specific, perhaps more prominent or accessible, site of idolatrous worship. This precision underscores the thoroughness of Josiah's reforms, leaving no stone unturned in his quest to purify Judah's worship. It serves as a reminder of the need for vigilance in maintaining spiritual integrity. Persons / Places / Events 1. JosiahThe king of Judah who initiated religious reforms to restore the worship of Yahweh and eliminate idolatry. 2. PriestsReligious leaders who were involved in the worship practices at the high places, which Josiah sought to reform. 3. Cities of JudahThe southern kingdom of Israel, where Josiah implemented his reforms. 4. Geba to BeershebaA geographical span indicating the extent of Josiah's reforms across the land of Judah. 5. High PlacesSites of worship, often on elevated ground, where unauthorized religious practices took place. 6. Gate of JoshuaA specific location in the city where high places were torn down, indicating the thoroughness of Josiah's reforms. Teaching Points Commitment to God's WordJosiah's actions were driven by his commitment to the Book of the Law. We should prioritize Scripture in guiding our lives. Courage in LeadershipJosiah demonstrated courage by confronting entrenched religious practices. We are called to lead with courage, even when it challenges the status quo. Thoroughness in ReformJosiah's reforms were comprehensive, from Geba to Beersheba. In our spiritual lives, we should be thorough in removing sin and idolatry. Community ImpactJosiah's reforms affected the entire community. Our faith should have a positive impact on those around us. Fulfillment of ProphecyJosiah's actions fulfilled prophecy, reminding us of God's sovereignty and faithfulness to His word. Bible Study Questions 1. How does Josiah's commitment to the Book of the Law challenge us to prioritize Scripture in our daily lives? 2. In what ways can we demonstrate courage in our leadership roles, whether in the church, workplace, or home? 3. What "high places" or idols might we need to tear down in our own lives to fully commit to God? 4. How can our personal spiritual reforms positively impact our community and those around us? 5. How does the fulfillment of prophecy in Josiah's actions encourage us to trust in God's promises today? Connections to Other Scriptures 2 Kings 22Provides context for Josiah's reforms, including the discovery of the Book of the Law, which prompted his actions. Deuteronomy 12Outlines God's command to destroy high places and worship Him in the place He chooses, which Josiah was fulfilling. 1 Kings 13Prophesies the coming of Josiah and his actions against the high places, showing the fulfillment of God's word. Jeremiah 7Critiques the false security in temple worship while engaging in idolatry, which Josiah sought to correct. 2 Chronicles 34Offers a parallel account of Josiah's reforms, providing additional details and insights. People Ahaz, Ammonites, Ashtoreth, Ben, Chemosh, Eliakim, Hamutal, Hilkiah, Jehoahaz, Jehoiakim, Jeremiah, Jeroboam, Joshua, Josiah, Manasseh, Melech, Milcom, Moabites, Molech, Nathan, Nathanmelech, Nebat, Pedaiah, Pharaoh, Pharaohnechoh, Sidonians, Sodomites, Solomon, Zebudah, ZidoniansPlaces Assyria, Beersheba, Bethel, Egypt, Euphrates River, Geba, Hamath, Jerusalem, Kidron, Libnah, Megiddo, Moab, Riblah, Rumah, Samaria, Topheth, Valley of HinnomTopics Beersheba, Beer-sheba, Brake, Bringeth, Broke, Broken, Burned, Burning, Burnt, Cities, Defiled, Defileth, Desecrated, Doorway, Entered, Entering, Entrance, Evil, Gate, Gates, Geba, Governor, Incense, Jerusalem, Joshua, Judah, Man's, Offerings, One's, Opening, Perfume, Places, Priests, Pulled, Ruler, Shrines, Spirits, Town, Towns, UncleanDictionary of Bible Themes 2 Kings 23:8 5323 gate 5327 governors 7374 high places 7386 incense 2 Kings 23:1-20 7241 Jerusalem, significance 2 Kings 23:1-24 8466 reformation 2 Kings 23:1-25 5345 influence 7245 Judah, kingdom of 2 Kings 23:4-20 4906 abolition 2 Kings 23:8-20 7442 shrine Library Reformation Lessons Eversley. 1861. 2 Kings xxiii. 3, 4, 25, 26. "And the king stood by a pillar, and made a covenant before the Lord, to "walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out … Charles Kingsley—All Saints' Day and Other SermonsWhether the Old Law was Suitably Given at the Time of Moses? Objection 1: It would seem that the Old Law was not suitably given at the time of Moses. Because the Old Law disposed man for the salvation which was to come through Christ, as stated above ([2068]AA[2],3). But man needed this salutary remedy immediately after he had sinned. Therefore the Law should have been given immediately after sin. Objection 2: Further, the Old Law was given for the sanctification of those from whom Christ was to be born. Now the promise concerning the "seed, which is Christ" … Saint Thomas Aquinas—Summa Theologica Whether Christ Should have Been Born in Bethlehem? Objection 1: It would seem that Christ should not have been born in Bethlehem. For it is written (Is. 2:3): "The law shall come forth from Sion, and the Word of the Lord from Jerusalem." But Christ is truly the Word of God. Therefore He should have come into the world at Jerusalem. Objection 2: Further, it is said (Mat. 2:23) that it is written of Christ that "He shall be called a Nazarene"; which is taken from Is. 11:1: "A flower shall rise up out of his root"; for "Nazareth" is interpreted "a flower." … Saint Thomas Aquinas—Summa Theologica Whether Prophets Always Know the Things which they Prophesy? Objection 1: It would seem that the prophets always know the things which they prophesy. For, as Augustine says (Gen. ad lit. xii, 9), "those to whom signs were shown in spirit by means of the likenesses of bodily things, had not the gift of prophecy, unless the mind was brought into action, so that those signs were also understood by them." Now what is understood cannot be unknown. Therefore the prophet is not ignorant of what he prophesies. Objection 2: Further, the light of prophecy surpasses … Saint Thomas Aquinas—Summa Theologica Whether the Prophecy which is Accompanied by Intellective and Imaginative vision is More Excellent than that which is Accompanied by Intellective vision Alone? Objection 1: It would seem that the prophecy which has intellective and imaginative vision is more excellent than that which is accompanied by intellective vision alone. For Augustine says (Gen. ad lit. xii, 9): "He is less a prophet, who sees in spirit nothing but the signs representative of things, by means of the images of things corporeal: he is more a prophet, who is merely endowed with the understanding of these signs; but most of all is he a prophet, who excels in both ways," and this refers … Saint Thomas Aquinas—Summa Theologica The Fall of Solomon 'For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6. And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7. Then did Solomon build an high place for Chemosh, the abomination of Moab, in the … Alexander Maclaren—Expositions of Holy Scripture The Rediscovered Law and Its Effects 'And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord: and Hilkiah gave the book to Shaphan, and he read it. 9. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. 10. And Shaphan the scribe shewed the king, saying, Hilkiah the … Alexander Maclaren—Expositions of Holy Scripture Entering the Covenant: with all the Heart "And they entered into the covenant to seek the Lord God of their fathers with all their heart, and all their soul."--2 CHRON. xv. 12 (see xxxiv. 31, and 2 Kings xxiii. 3). "The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul."--DEUT. xxx. 6. "And I will give them an heart to know Me, that I am the Lord; and they shall be My people, and I will be their God: for they shall turn to Me with their whole heart."--JER. xxiv. 7 (see xxix. 13). … Andrew Murray—The Two Covenants How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin? That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as … John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The Sins of Communities Noted and Punished. "Verily I say unto you, All these things shall come upon this generation." This is predicated of the judgments of God on those who had shed the blood of his saints. The Savior declares that all the righteous blood which had been shed on the earth from that of Abel down to the gospel day, should come on that generation! But is not this unreasonable and contrary to the Scriptures? "Far be wickedness from God and iniquity from the Almighty. For the work of man shall be render unto him, and cause every … Andrew Lee et al—Sermons on Various Important Subjects The Whole Heart LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence … Andrew Murray—The Two Covenants The Medes and the Second Chaldaean Empire THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes … G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Josiah, a Pattern for the Ignorant. "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings … John Henry Newman—Parochial and Plain Sermons, Vol. VIII Kings The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), … John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 23:8 NIV2 Kings 23:8 NLT2 Kings 23:8 ESV2 Kings 23:8 NASB2 Kings 23:8 KJV
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