Something evil would logically have to be wicked for all people at all times, unless God's nature was to change, which is fully rejected by the Bible's theology (Malachi 3:6, James 1:17). Consistency is a requirement for a concept to be true, consistency with reason first and foremost due to its inherent truth and by extension consistency with itself, a somewhat less direct form of consistency with the laws of logic. Why, then, does the Bible praise King Josiah in 2 Kings 23 for burning human bones on an altar, at least with the very strong implication being that this is among the distinctly positive things that mark his rule, and condemn the king of Edom in Amos 2 for burning the bones of another nation's ruler? The context of each chapter makes it clear that there is a universal sin related to burning human bones, one present depending upon the motivations of the person conducting or ordering the burning, and that King Josiah fulfills a different objective.
2 Kings 23:15-16, 25—"Even the altar at Bethel, the high place made by Jeroboam son of Nebt, who had caused Israel to sin—even that altar and high place he demolished. He burned the high place and ground it to powder, and burned the Asherah pole also. Then Josiah looked around, and when he saw the tombs that were there on the hillside, he had the bones removed from them and burned on the altar to defile it, in accordance with the word of the Lord proclaimed by the man of God who foretold these things . . . Neither before nor after Josiah was there a king like him who turned to the Lord as he did—with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses."
Amos 2:1-3—"This is what the Lord says: 'For three sins of Moab, even for four, I will not relent. Because he burned to ashes the bones of Edom's king, I will send fire on Moab that will consume the fortresses of Kerioth. Moab will go down in great tumult amid war cries and the blast of the trumpet. I will destroy her ruler and kill all her officials with him,' says the Lord."
Clearly, Amos 2 condemns a Gentile king for burning the bones of another Gentile ruler in an act meant to dehumanize his enemy, though the latter is already dead. This is yet another thing that refutes Rabbinic Judaism's race-based, morally relativistic, unbiblical (and illogical in light of each of these errors!) distortion of the fewer-than-alleged Noahide Laws, which Genesis never says constitute all human obligations anyway; desecrating a corpse is not among the supposed seven laws for all humanity. Indeed, Amos makes it clear that it is inherently wicked to desecrate the body of an enemy; even the body of a capital sinner who has been put to death should not be left exposed for a full 24 hours (Deuteronomy 21:22-23), for the sinner was still a human carrying the divine image. In Amos, a particular ramification of the universal obligation to not desecrate a human corpse, as well as the land it is displayed on, is addressed in the issue of burning someone's bones as if to disgrace the person, who is no longer living.
King Josiah, also with great clarity, is presented as a monarch who acts righteously and also burns the bones of pagan worshipers to defile the altar. Instead of intending to desecrate a person's body or the living human they once were, he is acting to desecrate altars used for illicit worship, the worship of other gods and the natural world. The motivations of the king of Edom and King Josiah are different, and the situational contexts are different. Josiah behaves not out of malice or to degrade another person (as nuanced as it is, one could still express degrading treatment towards a corpse), but out of reverence for Yahweh and to deter pagan practitioners from conducting further worship in the area.
That Josiah's actions were predicted by a prophet of Yahweh does not automatically render them upright. First, it does not follow from something being prophesied that it is a morally valid state of affairs. Second, events are prophesied in the Bible quite regularly that involve people violating all sorts of moral requirements by the Bible's own standard. For instance, in Ezekiel 21:18-23, the king of Babylon is predicted by God to turn to omens to decide which of two paths to take, one of the exact practices Deuteronomy 18:9-12 says were sins of the Gentile Canaanites for which God hated them and would drive them out of the land. Another example is how followers of Yahweh and Christ are said ahead of time to be persecuted by the beast (Revelation 13:5-8, 20:4), or how many people will refuse to repent of sins like murder and theft after the eschatological trumpet judgments (Revelation 9:20-21).
Obviously, as Revelation 9 itself says, these behaviors are wicked, or else they would not need to be repented of as it says general humanity will refuse to do. There are many examples across the Old and New Testaments of prophesied events which involve someone practicing immorality of one kind or another. So, both logically and Biblically, that Josiah's burning of human bones on the altar was predicted by God through a prophet does not mean what he did is righteous. In his case, it was, but, as clarified, this is not because burning someone's bones as if to defile the dead person is ever permissible, whoever the bones belonged to. It is strictly because of Josiah's motivation.
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