2 Kings 23:16
And as Josiah turned, he saw the tombs there on the hillside, and he sent someone to take the bones out of the tombs, and he burned them on the altar to defile it, according to the word the LORD proclaimed by the man of God who had foretold these things.
Sermons
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
The Altar At BethelJ. Orr 2 Kings 23:15-20


From Judah Josiah passed on to Israel, continuing his work of idol-demolition. Everywhere he went he proved himself a veritable "hammer of God" - leveling, defacing, dishonoring, destroying.

I. AN ANCIENT PROPHECY FULFILLED.

1. Iconoclasm at Bethel. Bethel had been the chief scene of Israel's idolatry - the head and front of its offending (cf. Hosea 4:15; Hosea 10:4-9, etc.). On it Josiah's zeal first expended itself. Hosea had prophesied its desolation, the destruction of its high places, the carrying away of its calf, the cessation of its mirth and feasts, its abandonment to thorns and nettles (Hosea 2:11; Hosea 9:6; Hosea 10:8, etc.). But an older voice had foretold the end from the beginning. Scarcely had the schismatic altar, with its calf, been set up, when a prophet out of Judah denounced Jeroboam's sin to his face, and proclaimed that a future king would stain the altar-stones with the blood of the priests, and defile it by burning dead men's bones upon it. A sign had been given in confirmation of the truth of the prediction (1 Kings 13:1-10). That oracle stood at the head of the way of transgression, warning men away from it; but its voice had been unheeded. Now, centuries after, the prediction was fulfilled. Idolatry in some form still held its ground on the ancient spot, but Josiah put an end to it. The altar and high place he broke down, and burned the high place, and reduced it to powder, and burned the Asherah. The idolatry at Bethel had wrought out its effects in the ruin of the state. That evil was irremediable, but Josiah could show at least his detestation of the sin, and his determination that no more evil should be wrought, by totally demolishing the sanctuary. Special regard should be paid to the removal of centers of wickedness. It is useless to capture outworks, if strongholds are left standing. We should not rest content till the very name and memory of sin has perished in places that were conspicuous for it.

2. The sepulcher invaded. Josiah would have no half-measures. It was part of his settled policy, not simply to break down the high places, but to defile them, and unfit them for future use. In looking round him at Bethel for means to accomplish this end, he spied the sepulchers that were in the mount, and sent and took bones out of the sepulchers, and polluted the altar by burning them upon it. His immediate design was to defile the altar, but in taking the bones to burn, he dishonored also the ashes of the dead. In his consuming zeal against idolatry he felt that no respect was due to the bones of those who, by their sins, had brought death upon the nation. It is easy to blame the act, and to compare it with the ruthless violations of the sanctity of the grave of which persecutors have often been guilty. It seems a paltry and vindictive proceeding to wreak one's vengeance on the dead. To Josiah, however, no sanctity attached to these graves, but only a curse. His very object was to do deeds which would make men feel, as they had never felt before, the hateful nature of idolatry, and the certainty of a Nemesis attending it. In having their bones dragged out and burned upon the altar, the dead idolaters were, in a sense, making atonement to God's insulted majesty (cf. Jeremiah 8:1-3). The feeling, nevertheless, is one which might easily go too far, and be mixed up with mean and purely spiteful motives. However it might be under Jewish law, it can hardly be right now. None the less is it the case that a curse rests upon the very bones of the wicked dead. Death to them is the penal stroke of God's displeasure, and, when they rise, it is to the resurrection of damnation (John 5:29).

II. THE BONES OF THE PROPHET RESPECTED.

1. A monument in a wicked place to a good man. Among the tombs which Josiah beheld was one with a monument before it. He asked whose it was, and was told it was the monument of the man of God who prophesied of these things which had been done to the altar. That monument had, perhaps, been built by the hands of the very men whose sins 'the prophet had denounced, so great oftentimes is human inconsistency (cf. Matthew 23:28-30). In any case, it stood there for centuries a silent witness against the iniquities that were perpetrated in its presence. Monuments to prophets, martyrs, saints, still crowd our burial and public places; we pay external honor to their memories; but what God will ask of us is - Do we imitate their spirit? As great men recede into the distance, it becomes easy to pay them reverence. These idolatrous Israelites no doubt magnified their descent from Abraham, and boasted of their great lawgiver Moses, at the very time that they were breaking his commandments. When the prophets were among them, they sought to kill them; then they built monuments in their honor.

2. A solitary witness for truth justified by the event. This prophet in his day stood alone. Even among the dead he lay alone. The multitudes around him were not those who believed, but those who had disregarded his word. If ever man was in a minority, he was. Century after century rolled by, and still the word he had spoken remained unfulfilled. Did it not seem as if the oracle were about to fail? But Wisdom in the end is justified of her children (Matthew 11:19). The prophet's word came true at last, and it was seen and acknowledged of all that he was right. Thus is it with all God's true servants. We should not concern ourselves too much with man's gainsaying. We have but to bear our testimony and leave the issues with God. He will at length vindicate us.

3. Discrimination between good and bad. When Josiah learned whose the sepulcher was, he gave command that his bones should not be touched, nor yet the bones of the old prophet who was buried along with him (1 Kings 13:31). The righteous was discriminated from the sinners. So shall it be at the last day. No confusion will be made in the resurrection between good and bad. While the wicked come forth to the resurrection of judgment, the good shall come forth to the resurrection of life (John 5:29). A gracious Savior watches over their dust.

III. THE SLAUGHTER OF THE PRIESTS.

1. General demolition. The wave of destruction spread from Bethel over all the other high places in the cities of Samaria. Josiah's procession through the land was the signal for the overthrow of every species of idolatry. "So did he," we are told, "in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their ruins round about" (2 Chronicles 34:6).

2. Priests of the high places slain. In connection with this progress of Josiah through Israel is mentioned the fact that "he slew all the priests of the high places that were there upon the altars," If this stern policy had been confined to Israel, it would have been difficult to exculpate Josiah from partiality in his carrying out of the provisions of the Law; but the words in Chronicles imply that the like was, at least in some places, done in Judah also (2 Chronicles 34:5). In what he did he was no doubt strictly within the letter of the Law, which he and the people had sworn to obey, for that undeniably denounced death against idolaters (Deuteronomy 13., etc.). To equal his act, therefore, with Manasseh's shedding of innocent blood is to miss the essential fact of the situation. This was not innocent blood by the fundamental law of the constitution. It is probably with reference to this, as to ether parts of his conduct, that Josiah gets special praise for the fidelity of his obedience to the Law of Moses (ver. 25). It does not follow that his conduct is such as Christians, living under a milder and better dispensation, should now imitate. It does not even follow that every individual act which Josiah did was beyond blame. His human judgment may have erred at times on the side of severity. The holiest movements are not free from occasional excesses; but we should judge the movement by the soul which actuates it, and not by its superficial excrescences. - J.O.







And Josiah took away the horses that the Kings of Judah had given to the sun.
Josiah sought to purify Israel from the idolatry that had been established by his predecessors, and in the course of this reformation occurs the incident recorded in the text. He "took away the horses that the Kings of Judah had given to the sun... and burned the chariots of the sun with fire." You ask, What has this to do with the modern world and with modern men? This I wish to show. For it seems to me that there is in the text a twofold lesson which all generations ought to lay to heart. We are taught here —

I. THE PRETENTIOUSNESS OF SIN. "The horses of the sun... the chariots of the sun." Very large and magnificent indeed! There is wonderful exaggeration about all idolatry. The idol without eyes was known as the God of light; without breath, it was worshipped as the God of life; it could not stand unless it were nailed down or shored up, but it was proclaimed the Thunderer, or distinguished by some other august title. "We know that an idol is nothing in the world," but these nothings have received the highest names and titles, and through the superstition of their worshippers have been invested with the grandest attributes. And as it was with the gods of the Pantheon, so it is with the rabble of the. vices; they are full of pretentiousness, they steal supreme names, they make impossible promises. The world of iniquity is a world of dazzling colours, false magnitudes, lurid lights.

1. How brilliant is the world of diseased imagination when compared with the world of sober reality in which God has placed us to work out our life! To-day we are all readers. What are we reading? History, science, philosophy, theology? Are we bent on finding out the great meanings of sober life and real life? You know better. The main part of our leisure hours is taken up with tales of mystery and imagination. It is not well to live long with unthinkable people and impossible situations in an ideal and fantastic universe; it puts our eye out for the actual world in which our serious business lies. Multitudes who would not for a moment in actual life touch the vices gilded by literary art will spend their leisure hours in contemplating these lawless things projected into visionary realms. And what is the secret of this ambiguous conduct? The fact is; actual life seems narrow and prosaic, dull and dreary, and so we steal away in me solar phaeton. How dim and insipid is the world of sober virtue off the side of lawlessness, excused by Sophistry and glorified by imagination! In fiction me grey world becomes kaleidoscopic, and the evil world is etherealised into coloured vapours whose fantastic movements stir our curiosity and wonder. So, despising the modest vehicles which God appoints for the pilgrimage of human life, we seat ourselves in the flaming car of imagination, and, drawn by fiery steeds of passion, with Zola for a charioteer, make the dizzy, intoxicating, yet terribly dangerous circuit of the sun.

2. Again, the same truth comes out as we compare the victories of war with the victories of peace. War is sometimes inevitable, things being as they are. The scientist holds that in nature a lesser evil is permitted to prevent a greater. Just war is a lesser evil to prevent a greater. There is something better than life, and that is right, equality, liberty; and war is the desperate resort of men crushed by tyranny. Still, war is an evil, a terrible evil. We must never fail to remember that; we must ever pray and work for the golden year when men shall learn war no more. And yet what a glamour there is about the red spectre! The poet may well write of "the pride, pomp, and circumstance of glorious war." But no crowd turns out in the morning to greet the colliers going to their work, or in the evening to cheer the factory hands returning from the mill. There is no glittering romance about industry, no poetry about the toil which creates the wealth of nations. Industry is yoked to a coster's barrow, whilst the powder-cart is the dazzling chariot of the sun.

3. We find another illustration of our point if we compare the career of unlawful speculation with the life of honest gain. How large, glowing, bewitching, is the former compared with the level course of the latter! Look at the titanic speculator. In a few years he emerges out of obscurity into national notoriety. It is all outside the legitimate, but it is dramatic, full of sensation and surprise. Squalid huckstering is transfigured into romance. How different the course of the little shopkeeper, with his "small profits and quick returns!" No song or story this time; no scent of poetry about the ledger, unless it sometimes reminds the shopkeeper of "Paradise Lost." The daring adventurer shoots towards the golden goal in an electric car, whilst the humble trader is a wayfaring man.

4. And, finally, the same truth is evident when we compare the course of sensual pleasure with the simple pleasantness of a blameless life. How violent are the delights of sensualism! How tame the entertainments of the fireside! They are ridiculous compared with the fiery delights of the dram-shop. So it is throughout. The illegitimate and destructive, the things seriously wanting in reason and godliness, appeal most to the imagination; they have a glory and garishness which bewitch and lure into false ways.

II. THE PREPOSTEROUSNESS OF SIN. "And Josiah burned the chariots of the sun with fire." Throughout the whole of the reformation that he effected Josiah manifested his deep contempt of the idolatry that had wrought such mischief in Israel. With cutting irony he abolished first one evil thing and then another. "He burned the chariots of the sun with fire." To cremate the chariots of the sun was the grimmest humour. The sun is said to be fifteen times hotter than the hottest thing upon the earth, so that if an incombustible car is wanted anywhere it is required for the insufferable solar majesty; and to cremate the car set apart for the fiery god was to convict it of fraud and to doom it to infinite contempt. To make a bonfire of the chariots of the sun was as ridiculous as if Noah's ark had suffered shipwreck in a fish-pond. All Israel smiled scornfully as the pretentious things blazed in the flame and darkened into the ashes. Here is the truth that I wish to enforce — namely, that, despite all paint and spangles, all its exaggerations and splendours, sin is a miserable sham utterly unworthy of rational men. Wickedness is a screaming farce, as it is also the supreme tragedy. Notwithstanding its theatrical rhetoric, it is a hollow lie doomed to detection and contempt. Have nothing to do with things that cannot bear the test of thought. Thought strips away the cunning disguises of sin; it is the searchlight that makes clear the fact. In the hour of reflection our reason gives the lie to passion; our instincts rebuke our fancies; our conscience scorns the sophistries of imagination. Have nothing to do with that which will not bear the test of experience. Recall the principles and teachings which have been tried and attested by many generations. The devil has an arithmetic of his own which shows how large and splendid are the wages of unrighteousness; but in actual life his specious arithmetic works into bankruptcy and beggary of every kind. Fancy figures out the couriers and chariots of the sun as the dazzling and delightful equipages of the wicked, but a ray of daylight reduces them to the monstrous forms of the policeman's stretcher, the workhouse omnibus, the prison van, the scaffold, the hearse that bears to the grave ere men have lived out half their days. Have nothing to do with that which will not bear the test of time. Things that are seductive in certain hours and moods of temptation look mean and deadly enough if you wait awhile. Time tries all things and detects the plausibleness which might deceive the elect. There is an illuminating power in time, and it shows up sin as vain, absurd, and contemptible. We wonder that we could ever thus have prayed the fool. Christ alone can strengthen us to live such a life. He knows what "the chariots of the sun" mean — He was tempted by the vision of the kingdoms and the glory of them. He saw and felt the power of the realm of illusion. The arch-sorcerer worked all his spells on the Son of Man — He refused "the chariot of the sun," and followed the call of duty, the path of the Passion. In the strength of the Master take up your cross and follow Him, and you shall find the realities of power, greatness, and everlasting joy.

(W. L. Watkinson.)

Links
2 Kings 23:16 NIV
2 Kings 23:16 NLT
2 Kings 23:16 ESV
2 Kings 23:16 NASB
2 Kings 23:16 KJV

2 Kings 23:16 Bible Apps
2 Kings 23:16 Parallel
2 Kings 23:16 Biblia Paralela
2 Kings 23:16 Chinese Bible
2 Kings 23:16 French Bible
2 Kings 23:16 German Bible

2 Kings 23:16 Commentaries

Bible Hub
2 Kings 23:15
Top of Page
Top of Page