2 Kings 23:9
Although the priests of the high places did not come up to the altar of the LORD in Jerusalem, they ate unleavened bread with their fellow priests.
Although the priests of the high places
The term "priests of the high places" refers to those who served at local shrines or altars, often associated with idolatrous practices. In Hebrew, "high places" is "bamot," which were elevated sites used for worship. Historically, these sites were often linked to Canaanite religious practices, which Israel was commanded to avoid. The presence of these priests indicates a syncretism that had infiltrated Israelite worship, blending the worship of Yahweh with pagan customs. This phrase sets the stage for understanding the religious reforms that King Josiah was implementing, as he sought to centralize worship in Jerusalem and purify the nation from idolatry.

did not come up to the altar of the LORD in Jerusalem
This phrase highlights the centralization of worship that was a key aspect of Josiah's reforms. The "altar of the LORD" in Jerusalem was the designated place for sacrifices and worship according to the Law of Moses. The Hebrew word for "come up" is "alah," which often implies a pilgrimage or ascent, reflecting the physical and spiritual journey to the holy city. By not coming up to the altar, these priests were excluded from participating in the legitimate worship of Yahweh, emphasizing the separation between sanctioned and unsanctioned religious practices.

they ate unleavened bread
Unleavened bread, or "matzot" in Hebrew, is significant in Israelite tradition, particularly associated with the Passover. It symbolizes purity and the haste of the Israelites' exodus from Egypt. The consumption of unleavened bread by these priests suggests a semblance of adherence to certain religious customs, despite their exclusion from the central altar. This act could be seen as a remnant of their connection to the broader religious community, even as they were distanced from the core worship practices in Jerusalem.

with their fellow priests
The phrase "with their fellow priests" indicates a community or fraternity among these priests, despite their exclusion from the central worship in Jerusalem. This community aspect is crucial, as it reflects the social and religious dynamics of the time. The Hebrew word for "fellow" is "ach," meaning brother, which underscores the bond and shared identity among these priests. This communal eating could be seen as a form of solidarity and mutual support, even as they navigated the changes brought about by Josiah's reforms.

Persons / Places / Events
1. Priests of the High Places
These were priests who served at local shrines or high places, which were often associated with idolatrous practices. Despite reforms, they were not allowed to serve at the central altar in Jerusalem.

2. Altar of the LORD in Jerusalem
The central place of worship where sacrifices were to be made according to the Law of Moses. It symbolized the proper worship of Yahweh, distinct from the high places.

3. Unleavened Bread
A significant element in Jewish worship, particularly during Passover, symbolizing purity and the haste of the Israelites' exodus from Egypt.

4. Fellow Priests
Refers to the legitimate Levitical priests who served in the temple in Jerusalem, maintaining the proper worship practices as prescribed in the Law.

5. Josiah's Reforms
The broader context of this verse is King Josiah's religious reforms, which aimed to centralize worship in Jerusalem and eliminate idolatry.
Teaching Points
Centralization of Worship
God's design for worship was centralized to prevent idolatry and maintain purity. This principle can be applied today by ensuring our worship is focused on Christ and not diluted by worldly influences.

Purity in Worship
The eating of unleavened bread symbolizes purity. In our spiritual lives, we should strive for purity, removing the "leaven" of sin and idolatry.

Role of Leadership in Reform
Josiah's leadership was crucial in bringing about reform. Spiritual leaders today have a responsibility to guide their communities back to biblical principles.

Community and Fellowship
Despite their exclusion from the altar, the priests of the high places still participated in community life. This highlights the importance of fellowship and unity within the body of believers.

Obedience to God's Commands
The reforms were a response to God's commands. Obedience to Scripture should be a priority in our lives, even when it requires significant change.
Bible Study Questions
1. What were the reasons for excluding the priests of the high places from serving at the altar in Jerusalem, and how does this apply to maintaining purity in our worship today?

2. How do Josiah's reforms reflect the importance of adhering to God's commands, and what areas of your life might need reform to align with biblical teachings?

3. In what ways can we ensure that our worship remains Christ-centered and free from modern-day "high places"?

4. How does the concept of community and fellowship among the priests, despite their different roles, inform our understanding of unity within the church?

5. Reflect on a time when you had to make a significant change in your life to obey God's Word. What were the challenges and outcomes of that decision?
Connections to Other Scriptures
Deuteronomy 12
This chapter outlines God's command to destroy high places and centralize worship in the place He chooses, which is directly related to the reforms Josiah was implementing.

1 Kings 13
The prophecy against the altar at Bethel and the high places, which Josiah fulfills, showing the continuity of God's plan and judgment against idolatry.

2 Chronicles 34-35
These chapters parallel the account in 2 Kings, providing additional details on Josiah's reforms and the Passover celebration.
Josiah's Great ReformationJ. Orr 2 Kings 23:1-14
Good Aims and Bad MethodsD. Thomas 2 Kings 23:1-25
A Revival of ReligionC. Leach, D. D.2 Kings 23:1-28
Good Aims and Bad MethodsDavid Thomas, D. D.2 Kings 23:1-28
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, Zidonians
Places
Assyria, Beersheba, Bethel, Egypt, Euphrates River, Geba, Hamath, Jerusalem, Kidron, Libnah, Megiddo, Moab, Riblah, Rumah, Samaria, Topheth, Valley of Hinnom
Topics
Altar, Ate, Bread, Brethren, Brothers, Didn't, Eat, Eaten, Fellow, However, Jerusalem, Midst, Nevertheless, Places, Priests, Serve, Unleavened
Dictionary of Bible Themes
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 Sermons

Whether 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

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