Exegetical and Hermeneutical Commentary of 2 Chronicles 34:27
Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard [thee] also, saith the LORD.
27. humbledst and didst rend and weep ] R.V. hast humbled and hast rent and wept.
I have men heard thee also] R.V. I also have heard thee.
Fuente: The Cambridge Bible for Schools and Colleges
2Ch 34:27
Because thine heart was tender.
The tender heart
We see that waters of the same colour have not the same nature and effect, for hot waters are of the same colour with plain ordinary waters, yet more effectual; so the words of man coming from a man may seem at first to be the same with others, yet notwithstanding, the words of God coming from the Spirit of God carry a more wonderful excellency in them even to hearts of kings. Therefore Huldah speaks to the king, Thus saith the Lord, etc. Josiah in uprightness sends to inquire, and the Lord returns him a full and upright answer. Whence we may learn–
I. That God doth graciously fit prophets for persons, and His word to a people that are upright in their hearts. Where there is a true desire to know the will of God, there God will give men sincere prophets that shall answer them exactly. But those that are false-hearted shall have suitable teachers, who shall instruct them according to their lusts. If they be like Ahab, they shall have four hundred false prophets to teach falsehood to please their lusts (1Ki 22:6); but if they be Davids they shall have Nathans. If they be Josiahs they shall have Huldahs and Jeremiahs. God commended Josiah because his heart was tender. A tender heart is–
1. Sensitive.
2. Pliable.
3. Yielding.
II. That it is a supernatural disposition of a true child of God to have a tender, soft, and a melting heart. All by nature have stony hearts in respect of spiritual goodness. Say what you will to a hard heart, it will never yield. A hammer will do no good to a stone. It may break it in pieces, but not draw it to any form. So to a stony heart all the threatenings in the world will do no good. You may break it in pieces but never work upon it. It must be the Almighty power of God. All that are gracious must of necessity have soft hearts.
III. Therefore i will show–
1. How a tender heart is wrought. It is made tender by Him who made it (Eze 11:19).
1. God through the use of means softens it by His Word, in producing apprehension of judgment.
2. It is wrought by an apprehension of tenderness and love in Christ. Many say that an adamant cannot be melted with fire, but by blood. I cannot tell whether this be true or no; but I am sure nothing will melt the hard heart of man but the blood of Christ.
3. When the heart is made tender by the Spirit, many things will work tenderness.
(1) The works of God.
(2) His judgments.
(3) The Word and sacraments.
(4) Gods promises.
2. How it may be preserved and maintained.
(1) Keep under the means whereby Gods Spirit will work.
(2) Seek to realise the forlorn state of the Church abroad.
(3) Labour for a legal and evangelical faith.
(4) Associate with those who are tender-hearted.
(5) Take heed of the least sin against conscience. As water, when it begins to freeze, will not endure anything, not so much as the weight of a pin upon it, but after a while will bear the weight of a cart; even so at the beginning, the heart being tender, trembles at the least sin, and will not bear with any one; but when it once gives way to sins against conscience, it becomes so frozen that it can endure any sin, and so becomes more and more hard.
(6) Take heed of spiritual drunkenness; that is, be not drunk with an immoderate use of the creatures (Hos 4:11).
(7) Take heed of hypocrisy.
(8) Take heed of great sins.
(9) Consider the miserable estate of hardness of heart.
8. How it may be discerned from the contrary. By applying of the soul unto objects–
(1) To God. As it is tender from God, so it is tender for God. He that hath a tender heart cannot endure to dishonour God himself, or to hear others dishonour Him.
(2) To His Word. A tender heart is sensitive to–
(a) Its threatening (Isa 66:2; 2Co 5:11; 2Pe 3:11); its promises, its directions (Isa 6:8; Psa 27:8).
(3) To the works of God. A tender heart quakes when it sees the judgments of God upon others.
(4) To our regard of the estate of others, whether they be good or bad (Psa 119:136; Php 3:18; Mat 23:37; Mat 11:25).
Conclusion:
1. What an excellent thing a tender heart is (Isa 57:15).
2. It fits a man for the end for which he was created. The service of God.
3. It is fit for any blessedness. It is capable of any beatitude.
4. Consider the wretched state of a heart that is not tender, and will not yield. (R. Sibbes.)
A tender heart
I. Give a general account of a tender heart. It implies–
1. A quick and ready sense and feeling in spiritual things.
(1) Quickness of apprehension.
(2) Ready reflections of conscience.
(3) A disposition to be easily affected.
2. A pliable disposition to yield to Divine influences.
II. Describe the way in which such a temper should express itself.
1. In relation to the Word of God. A man of religious tenderness of spirit will–
(1) Make it his business to acquaint himself with the mind of God.
(2) Pay ready subjection to the authority of God in His Word.
(3) Be afraid to do anything which he doubts to be disagreeable to Gods Word.
(4) Will frequently compare his heart and life with Gods Word.
2. In relation to sin.
3. In relation to providential events.
4. In relation to the honour of God.
III. What foundation is laid for such a temper in Christianity.
1. The rule of our faith and practice is more complete.
2. The recompenses of the life to come are more fully revealed to us.
3. Richer discoveries of grace are made to us.
4. Ceremonials have given way to substantials of religion.
5. The softening spirit is more plentifully communicated.
IV. Inferences.
1. Discern the differences between a truly Christian temper and some things mistaken for it. It is not–
(1) Natural easiness of disposition–
(2) Occasional.
2. Let us all seek after and cultivate this tenderness of spirit.
3. If conscious of its possession, take the comfort of it as good evidence of a renewed and Christian state. (J. Evans, D.D.)
And thou didst humble thyself.
Self-humbling
I. The acceptable act.
1. It was a real and personal act.
2. It was voluntary. Thou didst humble thyself.
3. It was a sincerely devout act.
4. It was a very deep and thorough one.
II. Reasons for imitating it.
1. A deep sense of sin, its heinousness and the punishment it deserves.
2. Our origin and our end.
3. The sovereign grace which has made us to differ.
4. The greatness of God.
5. The life and death of Christ.
III. The encouraging results which followed.
1. Humiliation will often avert judgment.
2. It always brings a positive blessing with it.
3. It will improve our spiritual health.
4. It promotes our usefulness. (C. H. Spurgeon.)
The art of self-humbling
I. That it is a disposition not unbefitting kings to humble themselves before God.
II. That the actions of grace are reflected actions. They begin from a mans self, and end in a mans self. Yet we must not exclude the Spirit. For the further expression of this humbling of ourselves before God, we will consider–
1. The kinds and degrees of it.
(1) Inward.
(a) Humiliation in the mind in regard of judgment and knowledge, when our understandings are convinced, that we are as we are.
(b) Affections of humiliation, shame, sorrow, fear.
(2) Outward. As manifested in words and in outward behaviour and carriage.
2. Some directions how we may humble ourselves,
(1) Get poor spirits, that is spirits to see the wants in ourselves and in the creature; the emptiness of all earthly things without Gods favour; the insufficiency of ourselves and of the creature at the day of judgment.
(2) Let us bring ourselves into the presence of the Great God and consider His attributes, His works of justice abroad in the world, and upon ourselves in particular (Job 42:6; Joh 1:27; 1Co 15:9; Mat 8:8; Gen 32:10).
(3) Let us be content to hear of our sins and baseness by others.
(4) Look to the time to come, what we shall be ere long, earth and dust; and at the day of judgment we must be stripped of all.
(5) Let us set before us the example of our blessed Saviour.
(6) Let us work upon our own souls by reasoning, discoursing, and speaking to our own hearts.
3. The motives to move us to get this humiliation.
(1) Consider the promises that are made to this disposition (Isa 57:15; Jam 4:10). As examples we have Peter, David, Manasseh, Josiah. Every branch of humiliation hath a promise. A humble heart is a vessel of all graces. Humility emptieth the heart for God to fill it. God hath but two heavens to dwell in; the heaven of heavens and the heart of a poor humble man. When a man is humbled he is fit for all good. As all the water that is upon the hills runs into the valleys, so all grace goes to the humble.
(2) All outward actions benefit other men; but this inward action of humbling a mans self makes the soul itself good.
(3) A humble soul is a secure and safe soul.
4. The notes whereby it may be known.
(1) Holy humiliation is voluntary.
(2) It is ever joined with reformation.
(3) Sin must appear bitter to the soul. There is in every renewed soul a secret loathing and hatred of evil, and is expressed–
(a) In a serious purpose and resolution not to offend God in the least kind.
(b) There must be a constant endeavour to avoid the occasions and allurements of sin.
(c) There must be a hatred and loathing of sin in our confessions (Psa 51:4).
(4) True humiliation proceeds from faith. It quakes, at the foresight of judgment, but the wicked never humble themselves but when judgment is upon them.
(5) With true humiliation is joined hope.
(6) Hypocrites are sorrowful for the judgment that is upon them, but not for that which is the cause of judgment, but the child of God is humbled for sin.
(7) True humiliation is a thorough humiliation. It is not like Ephraims morning dew, quickly gone. (R. Sibbes.)
The art of mourning
Rending of clothes was a thing frequently used in old times, and it was a visible representation of the inward sorrow of the heart (Job 1:20; Job 2:12; Act 14:14; Mar 14:63; Isa 37:1). It was frequently used among the heathen also. Observe–
I. That the body and soul must join together in the action of humiliation.
II. That when God will afflict or humble a man, it is not a kingdom that will save him.
III. That tears and mourning for sin, when it comes from inward grief, is a temper well befitting any man.
IV. That it concerns magistrates above all others, to take to heart any danger whatsoever that is upon their people.
V. That it is the duty of every Christian to take to heart the threatening of God against the place and people where he doth live.
VI. That God takes a particular notice and understands the prayers we make unto Him. God hears our prayers, because–
1. He is gracious and merciful.
2. He is our Father.
3. He has promised to do so (Psa 50:15).
4. They are the motions of His own Spirit (Rom 8:26-27).
5. They are offered up in the name of a Mediator.
6. They are made according to His will.
Conclusion: If we would have God hear us, then–
1. Let us hear God as Josiah did.
2. Our prayers must proceed from a broken heart.
3. We must add to them the wings of love, faith, hope and earnestness, as Josiah did here.
4. Let us have such a resolution and purpose of reformation like Josiahs. (R. Sibbes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. Because thine heart was tender] “Because thy heart was melted, and thou hast humbled thyself in the sight of the WORD of the Lord, meymera daya, when thou didst hear his words, yath pithgamoi, against this place,” &c. Here the Targum most evidently distinguishes between meymera, the PERSONAL WORD, and pithgam, a word spoken or expressed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
[See comments on 2Ch 34:14]
Fuente: John Gill’s Exposition of the Entire Bible
DISCOURSE: 431
JOSIAHS PENITENCE
2Ch 34:27. Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the Lord.
IT is scarcely to be conceived how great a benefit has arisen to the Christian cause from the invention of printing. The word of God is that whereby the work of salvation is principally carried on in the souls of men: and the multiplying of copies of the Holy Scriptures, in such a form as to be conveniently portable, and at such a price as to be within the reach of the poor, has tended more than any other thing to keep alive the interests of religion, both in the hearts of individuals, and in the community at large. If we look back to the condition of the Jews in the time of King Josiah, we shall find it truly deplorable. Through the influence of the two preceding kings, the very remembrance of Gods law was almost obliterated from the minds of men. Every king was, by Gods appointment, to copy it for himself [Note: Deu 17:18.]: yet not a copy of it was to be seen in the land: so that if God himself had not interposed in his providence to raise up to the Jews a pious king, and by him to bring back the people to some sense of their duty, it is probable that the whole nation would ere long have been immersed in heathen darkness. From the traces of divine knowledge which yet remained by means of the temple and its furniture, and through the operation of Gods Spirit on his soul, Josiah was induced to repair the temple, in order to the restoring of Gods worship there: and Hilkiah the priest, while executing his orders, found a copy (perhaps the original copy) of the Law, which had been lost amidst the rubbish and ruins of the place. On hearing its contents, Josiah was filled with great anguish, and sent to Huldah the prophetess to know whether the judgments which God had denounced against that apostate nation might by any means be averted: in reply to which he was informed, that the calamities would surely come upon them; but that, in consideration of his penitence, the awful period should not arrive till he himself should be removed to a better world.
From the words before us we shall take occasion to shew,
I.
What state of mind the threatenings of God should produce in us
The conduct of Josiah on this occasion will serve to guide our thoughts.
The threatenings of God should produce in us,
1.
A fear of his judgments
[If men can puff at Gods judgments [Note: Psa 10:5.], it is because they have never considered how tremendous they are. Let any man once think seriously of dwelling with everlasting burnings [Note: Isa 33:14. See also Mar 9:43-48 and Rev 14:10-11.], and we will defy him not to tremble, like Felix [Note: Act 24:25.] and Belshazzar [Note: Dan 5:5-6.]. Josiah rent his clothes with horror, when he heard only of temporal calamities: how much more therefore ought we to fear, when we hear of the miseries that will be endured in the lake that burneth with fire and brimstone!]
2.
A sorrow of heart for those sins against which his judgments are denounced
[We are ready to acknowledge, that they who have committed gross sins should mourn for their iniquities. But we should remember that the judgments of God are denounced also against pride, unbelief, impenitence, worldly-mindedness, and numberless other secret sins, which are overlooked, or even commended, by the world. For these therefore must we weep, and humble ourselves before God, yea, and lothe ourselves for them in dust and ashes.]
3.
A turning unto God in holy and unreserved obedience
[This is the true test of sincerity: fears and sorrows are of little avail, if they produce not a thorough change of heart and life. Josiah, from the first moment that he heard the threatenings of God, set himself to accomplish a national reformation, and prosecuted it with zeal to his dying-hour. Thus must we be zealous for our God. We must not pretend to be sorry for our sins, and still continue to live in them; but we must put away the accursed thing, whatever it be, and devote ourselves to God without reserve. It is he only who confesseth and forsaketh his sins, that shall find mercy [Note: Pro 28:13.].]
To promote such a state of mind amongst, you, we proceed to shew,
II.
Its acceptableness to God
The message sent to Josiah sufficiently marks this. God assured him that his prayer was heard in consideration of his penitence. But that such a state of mind is at all times acceptable to God, will more clearly appear, if we consider that,
1.
By it all the perfections of God are glorified
[Repentance is often called a giving glory to God [Note: Jos 7:19. Jer 13:16.]; and the propriety of this expression is evident: for, exactly as the impenitent man pours contempt on all the divine perfections, setting at nought the power and majesty, the justice and holiness, the love and mercy, the truth and faithfulness or God; so, on the contrary, the penitent brings glory to them all, inasmuch as he acknowledges his obnoxiousness to the divine displeasure, and his ardent desire to obtain an interest in the promises of the Gospel. If then God be concerned for his own glory, he cannot but be pleased with those who, in his appointed way, are labouring to advance it.]
2.
To it all the promises of God are made
[Many are the judgments denounced against the stout-hearted: but in all the inspired volume there is not one word to break a bruised reed. On the contrary, the weary and heavy-laden are invited to come to Christ without any distinction on account of the particular sins with which they are burthened. God assures the contrite soul, while it is yet trembling at his word, that he will look upon it with peculiar pleasure and complacency [Note: Isa 66:2.]; and that though a mans conduct may have been such as to fix indelible disgrace upon him in the world, God will never despise him, provided he be of a broken and contrite spirit [Note: Psa 51:17.]. Not even the transient humiliation of Ahab was suffered to pass without some favourable regard [Note: 1Ki 21:29.]: much less shall that be overlooked which is sincere and pemanent [Note: Psa 34:18.]. It is indeed not for any merit that there is in our repentance, but for the merits of Jesus Christ, that we shall find acceptance: nevertheless all true penitents, and none other, shall be saved by him.]
Infer,
1.
How desirable is it to be well acquainted with the Holy Scriptures!
[The word of God denounces vengeance against many characters that are thought innocent among men: nor will our ignorance of these threatenings avert or delay the execution of them. Let us then study the sacred oracles with an express reference to ourselves, that we may know what God says in them respecting us. Peradventure we may find many passages, which, when applied to our hearts, will give us just occasion to mourn like the pious monarch before us. Better were it far to know the full extent of our guilt, and thereby to be stimulated to repentance, than through ignorance of our state to continue impenitent, till the wrath of God shall come upon us to the uttermost.]
2.
How enviable is the condition of a true penitent!
[Every prayer of a real penitent is heard of God. Let him open his mouth ever so wide, God will fill it [Note: Isa 55:7.]. Let him but plead what the Lord Jesus has done and suffered for him, and God will never cast out his prayer. Surely then there is no man so truly happy as he who walks humbly with his God. Indeed our Lord himself repeatedly tells us this; Blessed are the poor in spirit: blessed are they that mourn, for they shall be comforted [Note: Mat 5:3-4.].
But it may be thought that such an abject state of mind would be unsuitable to a man of power and opulence. The Jewish monarch however entertained no such vain conceit; he judged it not unbecoming even his high station to feel, yea to manifest also to all around him, a fear of God. Let all of us then, the high as well as the low, the spiritual as well as the profane, seek to have a tender heart. Let us beg of God to take away from us the heart of stone, and to give us hearts of flesh, well knowing, that the more exquisite our sensibility is with respect to sin, the more pleasing will be our state before God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ch 34:27 Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard [thee] also, saith the LORD.
Ver. 27. Because thine heart was tender. ] So was King Edward VI when he heard Ridley or Latimer; whose sermons he did usually excerpt and note with his own hand.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
His words. Some codices, with Septuagint, read “My words”.
Fuente: Companion Bible Notes, Appendices and Graphics
Because: “Because,” says the Targumist, “thy heart was melted, and thou hast humbled thyself in the sight of the word of the Lord, meymra dyya, when thou didst hear His words, yath pithgamoi, against this place.” Here meymra, the personal word, is plainly distinguished from pithgam, a word spoken.
thine heart: 2Ch 32:12, 2Ch 32:13, 2Ki 22:18, 2Ki 22:19, Psa 34:18, Psa 51:17, Isa 57:15, Isa 66:2, Eze 9:4, Eze 36:26
humble: 2Ch 32:26, 2Ch 33:12, 2Ch 33:19, Jam 4:6-10
didst rend: 2Ch 34:19, Jer 36:23, Jer 36:24
I have even: Psa 10:17, Isa 65:24
Reciprocal: Gen 6:11 – before Exo 10:3 – humble Deu 17:20 – his heart 2Ch 30:11 – humbled themselves Ezr 9:4 – trembled Ezr 10:3 – of those that Psa 119:120 – My flesh Jer 44:10 – are not Mic 6:8 – walk humbly Hab 3:2 – I have Zep 2:3 – all Mat 5:3 – the poor Luk 4:18 – to heal
Fuente: The Treasury of Scripture Knowledge
34:27 Because thine heart was {q} tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard [thee] also, saith the LORD.
(q) This declares the end of God’s threatenings, to call his to repentance, and to assure the unrepentant of their destruction.