1Král dal k sobě shromáždit všechny judské a jeruzalémské starší. 2Pak vystoupil král do Hospodinova domu a s ním všichni Judejci a všichni obyvatelé Jeruzaléma, kněží, proroci a všechen lid od nejmenšího do největšího; a četl jim všechna slova knihy smlouvy nalezené v Hospodinově domě. 3Král stál u sloupu a uzavřel před Hospodinem smlouvu, že půjde za Hospodinem, bude celým srdcem a celou duší zachovávat jeho příkazy, svědectví a ustanovení a naplňovat slova této smlouvy zapsaná v této knize. A všechen lid vstoupil do smlouvy. 4Nato král přikázal veleknězi Chilkijášovi, kněžím druhým v pořadí a strážcům prahu, aby vynesli z Hospodinova chrámu všechny předměty učiněné pro Baala, Ašeru a pro celý nebeský zástup. Spálil je venku za Jeruzalémem na polích Kidrónu a jejich prach odnesl do Bét-elu. 5Odstranil žrece, které ustanovili judští králové, aby pálili oběti na návrších v judských městech a v okolí Jeruzaléma, a ty, kdo obětovali Baalovi, slunci, měsíci, hvězdám zvěrokruhu a celému nebeskému zástupu. 6Vynesl Ašeru z Hospodinova domu ven za Jeruzalém do údolí Kidrónu, spálil ji v údolí Kidrónu, rozdrtil na prach a její prach hodil na hroby obyčejných lidí. 7Strhl také domy chrámových smilníků, které byly v Hospodinově domě, kde ženy tkaly stany pro Ašeru. 8Přivedl všechny kněze z judských měst a znečistil návrší, kde kněží pálili oběť, od Geby až po Beer-šebu. Strhl též návrší bran u vchodu do brány velitele města Jóšuy, nalevo, když se vchází do městské brány. 9Kněží návrší ovšem nevystupovali k Hospodinovu oltáři v Jeruzalémě, ale jedli nekvašené chleby spolu se svými bratry. 10Tófet, který je v údolí Hinómova syna, také znečistil, aby nikdo neprováděl svého syna či dceru ohněm Molekovi. 11Odstranil též koně, které judští králové zasvětili slunci, od vchodu do Hospodinova domu, u komory dvorního úředníka Netan-meleka, která byla v parbaru; vozy zasvěcené slunci spálil ohněm. 12Také oltáře, které byly na střeše Achazovy horní místnosti a jež udělali judští králové, i oltáře, které udělal Menaše na obou nádvořích Hospodinova domu, král strhl, rozdrtil je a jejich prach hodil do údolí Kidrónu. 13Také návrší, která byla naproti Jeruzalému na jih od Hory zkázy a jež postavil izraelský král Šalomoun pro Aštoretu, ohavnou modlu Sidóňanů, pro Kemóše, ohavnou modlu Moábců, a pro Milkóma, ohavnou modlu synů Amónových, král znečistil. 14Roztřískal posvátné sloupy, pokácel posvátné kůly a jejich místo naplnil lidskými kostmi. 15Také oltář, který byl v Bét-elu, návrší, které udělal Jarobeám, syn Nebatův, jenž svedl Izrael k hříchu, také tento oltář i návrší strhl; spálil návrší a rozdrtil na prach, i posvátný kůl spálil. 16Když se Jóšijáš ohlédl, uviděl hroby, které byly na té hoře; dal vzít kosti z hrobů, spálil je na oltáři a znečistil ho podle Hospodinova slova, které volal muž Boží, který vyhlásil tyto události. 17Zeptal se: Co je to za náhrobek, který vidím? Mužové města mu odpověděli: To je hrob muže Božího, který přišel z Judska a vyhlásil tyto události, které jsi s bételským oltářem vykonal. 18Řekl: Nechte ho být. Nikdo ať nehýbe s jeho kostmi. Tak zachránili jeho kosti i kosti proroka, který přišel ze Samaří. 19Také všechny svatyně návrší, které byly v samařských městech a jež udělali izraelští králové, aby provokovali Hospodina k hněvu, Jóšijáš odstranil. Naložil s nimi stejně, jako to učinil v Bét-elu. 20Obětoval na oltářích všechny kněze návrší, kteří tam byli, spálil na nich lidské kosti a vrátil se do Jeruzaléma. 21Král přikázal všemu lidu: Slavte Velikonoce Hospodinu, svému Bohu, jak je zapsáno v této knize smlouvy. 22Takové Velikonoce se totiž neslavily ode dnů soudců, kteří soudili Izrael, a ani po všechny dny králů izraelských i králů judských. 23Ale v osmnáctém roce vlády krále Jóšijáše se slavily takové Velikonoce Hospodinu v Jeruzalémě. 24Také ty, kdo vyvolávají duchy zemřelých, a věštce, domácí bůžky, bůžky a všechny ohavné modly, které byly vidět v judské zemi a v Jeruzalémě, Jóšijáš vyhladil, aby naplnil slova zákona, zapsaná v knize, kterou našel kněz Chilkijáš v Hospodinově domě. 25Před ním nebyl takový král, který by se obrátil k Hospodinu celým svým srdcem, celou svou duší a celou svou silou zcela podle Mojžíšova zákona, a ani po něm nepovstal jemu podobný. 26Avšak Hospodin se neodvrátil od svého velkého planoucího hněvu, kterým vzplál proti Judovi za všechny provokace, kterými ho provokoval ke hněvu Menaše. 27Hospodin řekl: Také Judu odstraním od své tváře, jako jsem odstranil Izrael, a zavrhnu toto město, které jsem vyvolil, Jeruzalém, i dům, o němž jsem řekl: Tam bude přebývat mé jméno. 28Ostatní Jóšijášovy činy a všechny věci, které činil, jsou zapsány v knize Letopisů judských králů. 29Za jeho dnů vytáhl faraon Néko, egyptský král, ke králi asyrskému k řece Eufratu. Král Jóšijáš vytáhl proti němu, ale Néko ho usmrtil u Megida, jakmile ho uviděl. 30Jeho otroci ho dovezli ve voze mrtvého od Megida. Přivezli ho do Jeruzaléma a pohřbili ho v jeho hrobě. Lid země vzal Jóachaza, syna Jóšijášova, pomazali ho a ustanovili ho králem místo jeho otce. 31Jóachazovi bylo dvacet tři let, když se stal králem, a kraloval v Jeruzalémě tři měsíce. Jeho matka se jmenovala Chamútal, dcera Jeremjáše z Libny. 32Páchal to, co je zlé v Hospodinových očích, stejně jako to činili jeho otcové. 33Faraon Néko ho spoutal v Rible v zemi Chamátu, aby nemohl kralovat v Jeruzalémě, a uložil zemi pokutu sto talentů stříbra a talent zlata. 34Faraon Néko ustanovil králem Eljakíma, syna Jóšijášova, místo jeho otce Jóšijáše. Jeho jméno změnil na Jójakím. Jóachaza vzal, odvedl ho do Egypta a tam zemřel. 35Jójakím dal faraonovi stříbro a zlato; vyměřil ovšem zemi daň, aby mohl dát stříbro podle faraonova příkazu — od každého z lidu země vymáhal stříbro a zlato podle svého výměru, aby to mohl dát faraonovi Nékovi. 36Jójakímovi bylo dvacet pět let, když se stal králem, a kraloval v Jeruzalémě jedenáct let. Jeho matka se jmenovala Zebúda, dcera Pedajášova z Rúmy. 37Páchal to, co je zlé v Hospodinových očích, stejně jako to činili jeho otcové.
Jamieson Fausset Brown Bible Commentary 1 JOSIAH CAUSES THE LAW TO BE READ. (
2Kgs 23:1-3)
the king sent, and they gathered unto him all the elders--This pious and patriotic king, not content with the promise of his own security, felt, after Huldah's response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the divine clemency and grace to the penitent, he convened the elders of the people, and placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people in animating their devotions and encouraging their return to the faith of their fathers.
2 he read in their ears--that is, "caused to be read."
3 all the people stood to the covenant--that is, they agreed to the proposals made; they assented to what was required of them.
4 HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
the king commanded Hilkiah, &c.--that is, the high priest and other priests, for there was not a variety of official gradations in the temple.
all the vessels, &c.--the whole apparatus of idol-worship.
burned them without Jerusalem--The law required them to be consigned to the flames (
Deut 7:25).
in the fields of Kidron--most probably that part of the valley of Kidron, where lies Jerusalem and the Mount of Olives. It is a level, spacious basin, abounding at present with plantations [ROBINSON]. The brook winds along the east and south of the city, the channel of which is throughout a large portion of the year almost or wholly dry, except after heavy rains, when it suddenly swells and overflows. There were emptied all the impurities of the temple (
2Chr 29:15-16) and the city. His reforming predecessors had ordered the mutilated relics of idolatry to be thrown into that receptacle of filth (
1Kgs 15:13;
2Chr 15:16;
2Chr 30:14); but Josiah, while he imitated their piety, far outstripped them in zeal; for he caused the ashes of the burnt wood and the fragments of the broken metal to be collected and conveyed to Beth-el, in order thenceforth to associate ideas of horror and aversion with that place, as odious for the worst pollutions.
5 put down the idolatrous priests--Hebrew, chemarim, "scorched," that is, Guebres, or fire-worshippers, distinguished by a girdle (
Ezek 23:14-
Ezek 23:17) or belt of wool and camel's hair, twisted round the body twice and tied with four knots, which had a symbolic meaning, and made it a supposed defense against evil.
them also that burned incense unto Baal, to the sun, and to the moon, &c.--or Baal-shemesh, for Baal was sometimes considered the sun. This form of false worship was not by images, but pure star-worship, borrowed from the old Assyrians.
and--rather, "even to all the host of heaven."
6 brought out the grove--that is, Asherah, the mystic tree, placed by Manasseh in the temple [
2Kgs 21:5;
2Chr 33:5], removed by him after his conversion [
2Chr 33:15], but replaced in the sanctuary by his wicked son Amon [
2Kgs 21:20-21]. Josiah had it taken to Kidron, burnt the wood, ground the metal about it to powder, and strewed the ashes "on the graves of the children of the people." The poor were buried in a common on part of the valley of Kidron. But reference is here made to the graves "of those that had sacrificed" (
2Chr 34:4).
7 brake down the houses of the sodomites--not solid houses, but tents, called elsewhere [
2Kgs 17:30] Succoth-benoth, "the booths of the young women," who were devoted to the service of Asherah, for which they made embroidered hangings, and in which they gave themselves to unbridled revelry and lust. Or the hangings might be for Asherah itself, as it is a popular superstition in the East to hang pieces of cloth on trees.
8 he brought all the priests out of the cities of Judah, and defiled the high places, &c.--Many of the Levitical order, finding in the reigns of Manasseh and Amon the temple-worship abolished and the tithes and other offerings alienated, had been betrayed into the folly of officiating on high places, and presenting such sacrifices as were brought to them. These irregularities, even though the object of that worship was the true God, were prohibited in the law (
Deut 12:11). Those who had been guilty of this sin, Josiah brought to Jerusalem. Regarding them as defiled, he debarred them from the service of the temple, but gave them an allowance out of the temple revenues, like the lame and disabled members of the priesthood (
Lev 21:21-
Lev 21:22).
from Geba to to Beer-sheba--the most northern and the most southern places in Judah--meaning all parts of the kingdom.
the high places . . . which were in the entering in of the gate of Joshua--The governor's house and gate were on the left of the city gate, and close by the entrance of that civic mansion house were public altars, dedicated, it might be, to the true God, but contrary to His own ordinance of worship (
Isa 57:8).
10 Topheth--so called from Toph--a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.
11 took away the horses that the kings of Judah had given to the sun--Among the people who anciently worshipped the sun, horses were usually dedicated to that divinity, from the supposed idea that the sun himself was drawn in a chariot by horses. In some cases these horses were sacrificed; but more commonly they were employed either in the sacred processions to carry the images of the sun, or for the worshippers to ride in every morning to welcome his rise. It seems that the idolatrous kings, Ahaz, Manasseh, and Amon, or their great officers, proceeded on these horses early on each day from the east gate of the temple to salute and worship the sun at his appearing above the horizon.
12 the altars that were on the top of the upper chamber of Ahaz--Altars were reared on the flat roofs of houses, where the worshippers of "the host of heaven" burnt incense (
Zeph 1:5;
Jer 19:13). Ahaz had reared altars for this purpose on the oleah, or upper chamber of his palace, and Manasseh on some portion of the roof of the temple. Josiah demolished both of these structures.
13 the high places . . . which Solomon . . . had builded--(See on
1Kgs 11:5).
the right hand of the mount of corruption--The Mount of Olives is a hilly range on the east of Jerusalem. This range has three summits, of which the central one is the Mount of Corruption, so called from the idol temples built there, and of course the hill on the right hand denotes the southernmost peak. Josiah is said not to have destroyed, but only defiled, "the high places on the hill of corruption." It is most probable that Hezekiah had long before demolished the idolatrous temples erected there by Solomon but, as the superstitious people continued to regard the spot as consecrated ground, Josiah defiled it.
14 filled their places with the bones of men--Every monument of idolatry in his dominion he in like manner destroyed, and the places where they stood he defiled by strewing them with dead men's bones. The presence of a dead carcass rendered both persons and places unclean in the eyes both of Jews and heathens.
15 Moreover the altar that was at Beth-el, &c.--Not satisfied with the removal of every vestige of idolatry from his own dominion, this zealous iconoclast made a tour of inspection through the cities of Samaria and all the territory formerly occupied by the ten tribes, destroying the altars and temples of the high places, consigning the Asherim to the flames, putting to death the priests of the high places, and showing his horror at idolatry by ransacking the sepulchers of idolatrous priests, and strewing the burnt ashes of their bones upon the altars before he demolished them.
16 according to the word of the Lord which the man of God proclaimed, &c.--In carrying on these proceedings, Josiah was prompted by his own intense hatred of idolatry. But it is remarkable that this act was predicted three hundred twenty-six years before his birth, and his name also was expressly mentioned, as well as the very place where it should be done (
1Kgs 13:2). This is one of the most most remarkable prophecies in the Bible.
17 What title is that that I see?--The king's attention probably, had been arrested by a tombstone more conspicuous than the rest around it, bearing on an inscription the name of him that lay beneath; and this prompted his curiosity to make the inquiry.
the men of the city--not the Assyrian colonists--for they could know nothing about the ancient transactions of the place--but some of the old people who had been allowed to remain, and perhaps the tomb itself might not then have been discoverable, through the effects of time and neglect, had not some "Old Mortality" garnished the sepulcher of the righteous.
21 the king commanded all the people, saying, Keep the passover unto the Lord your God, &c.--It was observed with great solemnity and was attended not only by his own subjects, but by the remnant people from Israel (see on 2Ch. 35:1-19). Many of the Israelites who were at Jerusalem might have heard of, if they did not hear, the law read by Josiah. It is probable that they might even have procured a copy of the law, stimulated as they were to the better observance of Jehovah's worship by the unusual and solemn transactions at Jerusalem.
26 Notwithstanding, the Lord turned not from the fierceness of his wrath,--&c. The national reformation which Josiah carried on was acquiesced in by the people from submission to the royal will; but they entertained a secret and strong hankering after the suppressed idolatries. Though outwardly purified, their hearts were not right towards God, as appears from many passages of the prophetic writings; their thorough reform was hopeless; and God, who saw no sign of genuine repentance, allowed His decree (
2Kgs 21:12-15) for the subversion of the kingdom to take fatal effect.
29 In his days Pharaoh-nechoh--(See
2Chr 35:20-27).
