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Verse 26
Theosis · English Bible
4 Kingdoms (2 Kings)

4 Kingdoms (2 Kings) 23

Old TestamentTheosis · English Bible

1So they reported the word to the king: and the king sent and gathered all the elders of Juda and Jerusalem to himself. 2And the king went up to the house of the Lord, and every man of Juda and all who dwelt in Jerusalem with him, and the priests, and the prophets, and all the people small and great; and he read in their ears all the words of the book of the covenant that was found in the house of the Lord. 3And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, to keep his commandments and his testimonies and his ordinances with all the heart and with all the soul, to confirm the words of this covenant; even the things written in this book. And all the people stood to the covenant. 4And the king commanded Chelcias the high priest, and the priests of the second order, and them that kept the door, to bring out of the temple of the Lord all the vessels that were made for Baal, and for the grove, and all the host of heaven, and he burned them without Jerusalem in the fields of Kedron, and took the ashes of them to Bæthel. 5And he burned the idolatrous priests, whom the kings of Juda had appointed, (and they burned incense in the high places and in the cities of Juda, and the places round about Jerusalem); and them that burned incense to Baal, and to the sun, and to the moon, and to Mazuroth, and to all the host of heaven. 6And he carried out the grove from the house of the Lord to the brook Kedron, and burned it at the brook Kedron, and reduced it to powder, and cast its powder on the sepulchres of the sons of the people. 7And he pulled down the house of the sodomites that were by the house of the Lord, where the women wove tents for the grove. 8And he brought up all the priests from the cities of Juda, and defiled the high places where the priests burned incense, from Gæbal even to Bersabee; and he pulled down the house of the gates that was by the door of the gate of Joshua the ruler of the city, on a man's left hand at the gate of the city. 9Only the priests of the high places went not up to the altar of the Lord in Jerusalem, for they only ate leavened bread in the midst of their brethren. 10And he defiled Tapheth which is in the valley of the son of Ennom, constructed for a man to cause his son or his daughter to pass through fire to Moloch. 11And he burned the horses which the kings of Juda had given to the sun in the entrance of the house of the Lord, by the treasury of Nathan the king's eunuch, in the suburbs; and he burned the chariot of the sun with fire. 12And the altars that were on the roof of the upper chamber of Achaz, which the kings of Juda had made, and the altars which Manasses had made in the two courts of the house of the Lord, did the king pull down and forcibly remove from thence, and cast their dust into the brook of Kedron. 13And the king defiled the house that was before Jerusalem, on the right hand of the mount of Mosthath, which Solomon king of Israel built to Astarte the abomination of the Sidonians, and to Chamos the abomination of Moab, and to Moloch the abomination of the children of Ammon. 14And he broke in pieces the pillars, and utterly destroyed the groves, and filled their places with the bones of men. 15Also the high altar in Bæthel, which Jeroboam the son of Nabat, who made Israel to sin, had made, even that high altar he tore down, and broke in pieces the stones of it, and reduced it to powder, and burnt the grove. 16And Josias turned aside, and saw the tombs that were there in the city, and sent, and took the bones out of the tombs, and burnt them on the altar, and defiled it, according to the word of the Lord which the man of God spoke, when Jeroboam stood by the altar at the feast: and he turned and raised his eyes to the tomb of the man of God that spoke these words. 17And he said, What is that mound which I see? And the men of the city said to him, It is the grave of the man of God that came out of Juda, and uttered these imprecations which he imprecated upon the altar of Bæthel. 18And he said, Let him alone; let no one disturb his bones. So his bones were spared, together with the bones of the prophet that came out of Samaria. 19Moreover Josias removed all the houses of the high places that were in the cities of Samaria, which the kings of Israel made to provoke the Lord, and did to them all that he did in Bæthel. 20And he sacrificed all the priests of the high places that were there on the altars, and burnt the bones of men upon them, and returned to Jerusalem. 21And the king commanded all the people, saying, Keep the passover to the Lord your God, as it is written in the book of this covenant. 22For a passover such as this had not been kept from the days of the judges who judged Israel, even all the days of the kings of Israel, and of the kings of Juda. 23But in the eighteenth year of king Josias, was the passover kept to the Lord in Jerusalem. 24Moreover Josias removed the sorcerers, and the wizards, and the theraphin, and the idols, and all the abominations that had been set up in the land of Juda and in Jerusalem, that he might keep the words of the law that were written in the book, which Chelcias the priest found in the house of the Lord. 25There was no king like him before him, who turned to the Lord with all his heart, and with all his soul, and with all his strength, according to all the law of Moses; and after him there rose not one like him. 26Nevertheless the Lord turned not from the fierceness of his great anger, wherewith he was wroth in his anger against Juda, because of the provocations, wherewith Manasses provoked him. 27And the Lord said, I will also remove Juda from my presence, as I removed Israel, and will reject this city which I have chosen, even Jerusalem, and the house of which I said, My name shall be there. 28And the rest of the acts of Josias, and all that he did, are not these things written in the book of the chronicles of the kings of Juda? 29And in his days went up Pharao Nechao king of Egypt against the king of the Assyrians to the river Euphrates: and Josias went out to meet him: and Nechao slew him in Mageddo when he saw him. 30And his servants carried him dead from Mageddo, and brought him to Jerusalem, and buried him in his sepulchre: and the people of the land took Joachaz the son of Josias, and anointed him, and made him king in the room of his father. 31Twenty and three years old was Joachaz when he began to reign, and he reigned three months in Jerusalem: and his mother's name was Amital, daughter of Jeremias of Lobna. 32And he did that which was evil in the sight of the Lord, according to all that his fathers did. 33And Pharao Nechao removed him to Rablaam in the land of Emath, so that he should not reign in Jerusalem; and imposed a tribute on the land, a hundred talents of silver, and a hundred talents of gold. 34And Pharao Nechao made Eliakim son of Josias king of Juda king over them in the place of his father Josias, and he changed his name to Joakim, and he took Joachaz and brought him to Egypt, and he died there. 35And Joakim gave the silver and the gold to Pharao; but he assessed the land to give the money at the command of Pharao: they gave the silver and the gold each man according to his assessment together with the people of the land to give to Pharao Nechao. 36Twenty-five years old was Joakim when he began to reign, and he reigned eleven years in Jerusalem: and his mother's name was Jeldaph, daughter of Phadaïl of Ruma. 37And he did that which was evil in the eyes of the Lord, according to all that his fathers had done.

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4 Kingdoms (2 Kings) 23:26

Philaret of Moscow (Drosdow)

Philaret of Moscow (Drosdow)19th century

No king existed like him before, one who devoted himself entirely to the Lord with all his heart, soul, and strength. The Lord remained steadfast despite His immense wrath. O God, is Your anger so unyielding? This was a king not only religious but unparalleled in holiness, a sovereign who "did what was right in the sight of the Lord." His endeavors were not confined to purifying Judah but spanned the entire land of Israel from idolatry, striving to illuminate it with genuine worship. Upon discovering the book of the law, he repented for the sins of his people, vowing to be its perpetual disciple, practitioner, defender, and proclaimer. Even such a king, with his whole heart and soul, could not sway the Lord from His fierce anger. This wrath was exemplified by the early and abrupt death of King Josiah. O God, is Your anger so relentless? Does this signify God's wrath upon us, O Russians? What does the unexpected death of this truly righteous king mean—one that was neither anticipated nor deserved by his years or apparent strength, nor foreshadowed by his sickness? Is this not an indication that God is displeased with us, and that "the Lord will not turn away from the fury of His great wrath"? The people of Judah failed to recognize the immense blessing they had in their king, Josiah; they did not appreciate him during his life, nor did they make use of his presence. "All Judah and Jerusalem wept for Josiah. And Jeremiah wept for Josiah, and all the princes and princesses said, Weep for Josiah." Ah, it was far too late for many to mourn Josiah instead of grieving earnestly alongside him when his heart was crushed by repentance, humbled before God's terrifying judgment, when he cried out and was heard. Jeremiah surely understood best the reason for his solemn tears; he wept doubly, mourning both the loss of the king and the late sorrow of the people. Nations to whom God, on the day of His favor, bestowed the blessed Alexander—was this gift not God’s bestowal for all nations and not just for the Russian people? Nations, have you recognized the true value of this treasure? What prophetic words may respond? Time alone shall reveal the answers through events. The Eternal One, who governs time, may the world communicate with the successor of Alexander’s prowess and virtues, so that "the voice of joy and salvation may be renewed and not silenced in the villages of the righteous."

But shall we now discuss this great treasure? Shall we lament this profound loss? Shall we express the depths of our sorrow, or will silence prevail as words elude us? Bestow upon me a thought, or instruct me to be silent. I am caught in a struggle, unable to articulate or remain quiet. While I concede the remarkable feat of extolling Alexander, now blessed, it is unavoidable to reflect on the King who grieves before the Church and who, like Josiah, warrants the tears of the prophets. Picture a man standing over a stream, observing his treasure plunge into the depths. As it touches the water, it creates ripples, expanding outward with each circle, yet instantly vanishing from sight, leaving only the quivering surface to witness the loss. In this manner, let those who can reflect stand above the river of time, observing the nations. Behold how this precious life shone, inspiring the nations with its strength, filling its vast circles with activity, producing glorious sounds, only to abruptly sink into eternity, while a tremor of profound oversight reverberates among all known nations.

Alexander, still a child, the pride and promise of his homeland; Alexander, born into the Porphyrogenitus lineage, comfort and affection; Alexander, at the dawn of his sovereignty, like the rising sun; Alexander in Russia, the Father of the people, the Savior of the Empire; Alexander across Europe, the restorer of monarchs, reconciler of kingdoms, the soul of European royal councils; Alexander within the dominion of God, chosen vessel of Christ the King to solemnly uplift and honor Christianity where it had been scorned and rejected by entire nations—the embodiment of angelic authority on earth, victorious through heavenly weapons, the blood of the Lamb, an attitude of meekness and humility. What illuminating vistas! What awe-inspiring images! Yet how swiftly they are obscured by one haunting truth: Alexander rests in the tomb! In nature, omens and portents hint at the remarkable and the extraordinary, just as in the spiritual realm there are signs and prophecies—Alexander’s life was marked by such phenomena. What does it signify that he was born on the day when the sun, distant from our sight, directs its rays toward us? And what of his ascent to the imperial throne at the time when the sun achieves equal illumination with darkness, ushering in spring—a season of growth and revival in our lands?

What if, amid this tumult, the “superfluous” of the earth had not been uplifted by the “necessary”? What would have happened to nations that multiplied their enslavement, thereby increasing the very instruments of their oppression and placing their own security in chains? What consequences would befall the sacred royal dignity so disdainfully insulted, leading to the humiliation of the legitimate rulers? What fate awaited the spirit of the people and the enlightenment of the most educated, if the boundless self-absorption of the ruler compelled all to submit to his power, virtue to serve his whims, truth to flatter him, and genius to create monuments to his glory? What would we anticipate from a supposed restorer of Christian services in his homeland, one who offered mere appearances of restoration to secure a semblance of sanctification, whilst restoring the altar of Christ with one hand and laboriously constructing the synagogue of Christ’s enemies with the other?

What would unfold upon a land already steeped in distress and peril? What a chasm of evils this contemplation uncovers! Therefore, how boundless is the mercy of He who holds dominion over the earth in His hand, in raising Alexander to confront this abyss! The deeper the grief and horror that was, and what could have been without His intervention, the greater the majesty and beneficence of what He accomplished through him. God, who appointed Alexander for the extraordinary trials ahead, equipped him to counter the weapons of earthly armies with weapons not of flesh but empowered by spiritual might—an unwavering courage and patience, as well as trust in divine providence. And what followed? The formidable idol of France clashed against the spirit of Russia. Those who hesitated were liberated from their delusions. The chains binding many kingdoms were shattered. Alexander, victorious in the enemies’ capital, revived it later, administering the judgments of the righteous with mercy. He claimed nothing for himself, demanding nothing in return, showcasing the glory of the conqueror, granting captives their freedom, honoring the martyred King, and ensuring a safe environment to restore the rightful, long-lost throne.

What an extraordinary victory over foes he achieved! And if such a notable victory elicited no shift in Alexander's spirit from its foundation of humility, how then could it be questioned that there was an even more profound triumph over triumph itself? Moreover, the long-forgotten glory of victories in truth was dedicated to the Lord of hosts. The once indomitable spirit of conflict was subdued. To the alliances of monarchs for whom self-interest and mutual envy were the only guide, Alexander established the basis for a Christian law grounded in charity and goodwill. The strife among nations eased or became impotent, with discord, if not eradicated, now languishing in despair. Where once the sword was the metaphorical ruler of conflict, now councils settled differences. Alexander's formidable army stood as a dignified sentinel of peace, not just for Russia but all of Europe.

With external threats handled, Alexander, in his own words, directed his attention to internal foes—addressing injustice, immorality, and irreverence; like the sun in its destined path, he illuminated the lands under his care, offering solace to all, exemplifying reverence for God, truth, and compassion. We have enjoyed a time of security and peace; we have longed for and even demanded joy—perhaps too impatiently and with discontent, ignoring the trials faced by those laboring for the nation's good; potentially making demands unworthy of our desires, undermining the very joy we sought. The Lord witnesses all and is angered; "and the Lord will not turn away from the fury of His great wrath!" Where is this new Josiah, "who turned to the Lord with all his heart, and with all his soul, and with all his strength"? What did this grand procession yield for us? What did our fervent prayers unearth?—Only the lifeless remains of the imperishable. "Let all Judah and Jerusalem weep again—all the people and the royal city! Let all princes and princesses mourn!" Let the Ministers of the Word and Sacraments "weep" with the sorrow of Jeremiah or the lament of David! I hear the psalmist of Israel weeping, "O mountains of Helvu, let not the dew or rain fall upon you!" Why this curse upon unblemished nature? "For the shield of the mighty is cast down," laments the singer of Israel. Yet it was not the strong who fell from the battle; rather, they succumbed to the mightiest adversary. Come, O lamenting bard: let me guide you to more fitting grounds for our indignation. Join me to lament the heights of Taurus. "Mountains of Taurus, let not the dew fall, let not the rain fall on you!" What is stricken is not merely weapons of adversaries, for the head of the Holy One has been pierced by the mountain winds. Not the few valiant but the great shield of prosperity for the empire, the steadfast peace of Europe, has been pierced by an unseen arrow. It is not the rejected Saul who seeks his end, but the beloved David seeks life for his cherished Bride; he confronts even the unrecognized end of himself. "Mountains of Taurus! Let not the dew fall, let not the rain fall upon you below!"—Yet, such indignation may be futile, perhaps even inappropriate. "Let us humble ourselves under the mighty hand of God." It is preferable for us and for the one we mourn to pray rather than complain.

O King of Kings! You have raised him for a season; You have called him into eternity. Accept the gift You have granted; do not forsake those You have deprived. You have "taken" this king, the "righteous from the face of unrighteousness," at a time when the dangers of apostasy threatened again; (for the destroyer of worldly terrors was to be removed from the painful sight of their roots reaching into his homeland); have mercy, O Lord, and spare those who remain righteous from this unrighteousness! O Christ, our life, in You alone did he seek healing and restoration in his days of affliction; grant that he may "find communion with You in the days of Your kingdom," among the assembly of kings who reign with You forever. Amen.

Consider, in contrast, a scenario where the love of truth that inspires those in authority does not align with the general sentiment of the populace. What would follow from this? The sun radiates its light, yet the creatures of the night fail to benefit from it. The sun casts down its rays, but the dense fog of impurity obscures its illumination, rendering its beneficial warmth into a feeble heat. The divine truth shines forth, but the unworthy heirs of the realm, entrenched in injustice, neglect to embrace it for their own correction. The royal truth illuminates the path, yet the corrupted appetites and depraved inclinations of the people render them unable to truly appreciate the compassionate governance offered to them or to recognize its benevolent intent; thus, the commands appear burdensome, owing to obstinacy, and challenging to follow, due to laziness. Similarly, the truth of kings like Hezekiah or Josiah once radiated brightly, but the people of Judah, akin to flocks of nocturnal and unclean birds, were drawn hour by hour into the allure of idolatry and progressively sank deeper into the abominations of pagan vices. Therefore, the truth of one righteous king could provide little solace to the kingdom or uplift the nation that willingly descended into the chasm. Despite the marvelous victories granted by the righteous God to Hezekiah in his battle against the wicked Assyrians, this king could not secure lasting peace for his people beyond his reign. ‘Speak Hezekiah unto Isaiah, saying, Good is the word of the Lord which He hath spoken: now shall peace and truth be in my days’ (Isaiah 39:8).