Josiah kept a Passover to Yahweh in Jerusalem. They killed the Passover on the fourteenth day of the first month. He set the priests in their offices, and encouraged them in the service of Yahweh’s house. He said to the Levites who taught all Israel, who were holy to Yahweh, “Put the holy ark in the house which Solomon the son of David king of Israel built. It will no longer be a burden on your shoulders. Now serve Yahweh your God, and his people Israel. Prepare yourselves after your fathers’ houses by your divisions, according to the writing of David king of Israel, and according to the writing of Solomon his son. Stand in the holy place according to the divisions of the fathers’ houses of your brothers the children of the people, and let there be for each a portion of a fathers’ house of the Levites. Kill the Passover, sanctify yourselves, and prepare for your brothers, to do according to Yahweh’s word by Moses.”
Josiah gave to the children of the people, of the flock, lambs and young goats, all of them for the Passover offerings, to all who were present, to the number of thirty thousand, and three thousand bulls. These were of the king’s substance. His princes gave for a free will offering to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, the rulers of God’s house, gave to the priests for the Passover offerings two thousand six hundred small livestock, and three hundred head of cattle. Conaniah also, and Shemaiah and Nethanel, his brothers, and Hashabiah, Jeiel, and Jozabad, the chiefs of the Levites, gave to the Levites for the Passover offerings five thousand small livestock and five hundred head of cattle.
So the service was prepared, and the priests stood in their place, and the Levites by their divisions, according to the king’s commandment. They killed the Passover, and the priests sprinkled the blood which they received of their hand, and the Levites skinned them. They removed the burnt offerings, that they might give them according to the divisions of the fathers’ houses of the children of the people, to offer to Yahweh, as it is written in the book of Moses. They did the same with the cattle. They roasted the Passover with fire according to the ordinance. They boiled the holy offerings in pots, in cauldrons, and in pans, and carried them quickly to all the children of the people. Afterward they prepared for themselves and for the priests, because the priests the sons of Aaron were busy with offering the burnt offerings and the fat until night. Therefore the Levites prepared for themselves and for the priests the sons of Aaron. The singers the sons of Asaph were in their place, according to the commandment of David, Asaph, Heman, and Jeduthun the king’s seer; and the gatekeepers were at every gate. They didn’t need to depart from their service, because their brothers the Levites prepared for them.
So all the service of Yahweh was prepared the same day, to keep the Passover, and to offer burnt offerings on Yahweh’s altar, according to the commandment of king Josiah. The children of Israel who were present kept the Passover at that time, and the feast of unleavened bread seven days. There was no Passover like that kept in Israel from the days of Samuel the prophet, nor did any of the kings of Israel keep such a Passover as Josiah kept, with the priests, the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem. This Passover was kept in the eighteenth year of the reign of Josiah.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 5, 6, 7, 9, 11, 12, 15, 18, 19 The Scripture useth in sundry places to call the…
The Scripture useth in sundry places to call the lamb the Passover, which was but the sign of the Passover, because in all sacraments the signs have the names of the things which are signified.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–19 2Ch 35:1 Moreover Josiah kept a passover unto the…
2Ch 35:1 Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth [day] of the first month.
Ver. 1. Moreover, Josiah kept a passover.] See on 2Ki 23:21.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 5, 6, 7, 8, 11, 12, 13, 14 Which were holy; or, and which were holy.
Which were holy; or, and which were holy.
In the house; in the temple; or in the holy of holies; whence, it may seem, it had been removed, either,
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1. By some of the wicked and idolatrous kings of Judah, possibly by Josiah’s father Amon; which peradventure may be implied by that expression, 2Ch 33:23, Amon trespassed more and more, i.e. more than he or his father Manasseh had done, which seems to point at some very enormous crime committed by him. Or,
2. By Josiah’s order, that the temple might be thoroughly repaired, both in the holy place, and in the most holy place, which some of the idolatrous kings of Judah, it may be, had defaced or defiled; and therefore it was to be searched in order to its reparation; and to that end it might seem fit to remove the ark: and upon this occasion Hilkiah might find the original book of the law, which was written by the hands of Moses, and by God’s command was laid beside the ark, and upon the removal of the ark was easily discovered.
It shall not be a burden upon your shoulders; or, that it might not be a burden, &c. So these words are to be joined with the former, as the reason why Solomon built this house, that the ark might have a constant and fixed habitation, and not need to be carried from place to place upon their shoulders, as it had been done whilst it was in the tabernacle. And withal, this is mentioned as an argument to quicken them to the more diligent service of God in their present work, because they were freed from that troublesome part of their office which lay upon their forefathers.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 The destruction which Josiah made of idols and idolatry…
The destruction which Josiah made of idols and idolatry was more largely related in the Kings, but just mentioned here in the foregoing chapter (v. 33); but his solemnizing the passover, which was touched upon there (Kg2 23:21), is very particularly related here. Many were the feasts of the Lord, appointed by the ceremonial law, but the passover was the chief. It began them all in the night wherein Israel came out of Egypt; it concluded them all in the night wherein Christ was betrayed; and in the celebration of it Hezekiah and Josiah, those two great reformers, revived religion in their day. The ordinance of the Lord's supper resembles the passover more than it does any of the Jewish festivals; and the due observance of that ordinance, according to the rule, is an instance and means both of the growing purity and beauty of churches and of the growing piety and devotion of particular Christians. Religion cannot flourish where that passover is either wholly neglected or not duly observed; return to that, revive that, make a solemn business of that affecting binding ordinance, and then, it is to be hoped, there will be a reformation in other instances also.
In the account we had of Hezekiah's passover the great zeal of the people was observable, and the transport of devout affection that they were in; but little of the same spirit appears here. It was more in compliance with the king that they all kept the passover (Ch2 35:17, Ch2 35:18) than from any great inclination they had to it themselves. Some pride they took in this form of godliness, but little pleasure in the power of it. But, whatever defect there was among the people in the spirit of the duty, both the magistrates and the ministers did their part and took care that the external part of the service should be performed with due solemnity.
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I. The king exhorted and directed, quickened and encouraged, the priests and Levites to do their office in this solemnity. Perhaps he saw them remiss and indifferent, unwilling to go out of their road or mend their pace. If ministers are so, it is not amiss for any, but most proper for magistrates, to stir them up to their business. Say to Archippus, Take heed to thy ministry, Col 4:17. Let us see how this good king managed his clergy upon this occasion. 1. He reduced them to the office they were appointed to by the law of Moses (Ch2 35:6) and the order they were put into by David and Solomon, Ch2 35:4. He set them in their charge, Ch2 35:2. He did not cut them out new work, nor put them into any new method, but called them back to their institution. Their courses were settled in writing; let them have recourse to that writing, and marshal themselves according to the divisions of their families, Ch2 35:5. Our rule is settled in the written word; let magistrates take care that ministers walk according to that rule and they do their duty. 2. He ordered the ark to be put in its place. It should seem, it had of late been displaced, either by the wicked kings, to make room for their idols in the most holy place, or by Hezekiah, to make room for the workmen that repaired the temple. However it was, Josiah bids the Levites put the ark in the house (Ch2 35:3), and not carry it about from place to place, as perhaps of late they had done, justifying themselves therein by the practice before the temple was built. Now that the priests were discharged from this burden of the ark they must be careful in other services about it. 3. He charged them to serve God and his people Israel, Ch2 35:3. Ministers must look upon themselves as servants both to Christ and to his church for his sake, Co2 4:5. They must take care, and take pains, and lay out themselves to the utmost, (1.) For the glory and honour of God, and to advance the interests of his kingdom among men. Paul, a servant of God, Tit 1:1. (2.) For the welfare and benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy; and there will be no difficulty, in the strength of God, in honestly serving these two masters. 4. He charged them to sanctify themselves, and prepare their brethren, Ch2 35:6. Ministers' work must begin at home, and they must sanctify themselves in the first place, purify themselves from sin, sequester themselves from the world, and devote themselves to God. But it must not end there; they must do what they can to prepare their brethren by admonishing, instructing, exhorting, quickening, and comforting, them. The preparation of the heart is indeed from the Lord; but ministers must be instruments in his hand. 5. He encouraged them to the service, Ch2 35:2. He spoke comfortably to them, as Hezekiah did, Ch2 30:22. He promised them his countenance. Note, Those whom we charge we should encourage. Most people love to be commended, and will be wrought upon by encouragements more than by threats.
II. The king and the princes, influenced by his example, gave liberally for the bearing of the charges of this passover. The ceremonial services were expensive, which perhaps was one reason why they had been neglected. People had not zeal enough to be at the charge of them; nor were they now very fond of them, for that reason, and therefore, 1. Josiah, at his own proper cost, furnished the congregation with paschal lambs, and other sacrifices, to be offered during the seven days of the feast. He allowed out of his own estate 30,000 lambs for passover offerings, which the offerers were to feast upon, and 3000 bullocks (Ch2 35:7) to be offered during the following seven days. Note, Those who are serious in religion should, when they persuade others to do that which is good, make it as cheap and easy to them as may be. And where God sows plentifully he expects to reap accordingly. It is to be feared that the congregation generally had not come provided; so that, if Josiah had not furnished them, the work of God must have stood still. 2. The chief of the priests, who were men of great estates, contributed towards the priests' charges, as Josiah did towards the people's. The princes (Ch2 35:8), that is, the chief of the priests, the princes of the holy tribe, rulers of the house of God, bore the priests' charges. And some of the rich and great men of the Levites furnished them also with cattle, both great and small, for offerings, Ch2 35:9. For, as to those that sincerely desire to be found in the way of their duty, Providence sometimes raises up friends to bear them out in it, beyond what they could have expected.
III. The priests and Levites performed their office very readily, Ch2 35:10. They killed the paschal lambs in the court of the temple, the priests sprinkled the blood upon the altar, the Levites flayed them, and then gave the flesh to the people according to their families (Ch2 35:11, Ch2 35:12), not fewer than ten, nor more than twenty, to a lamb. They took it to their several apartments, roasted it, and ate it according to the ordinance, Ch2 35:13. As for the other sacrifices that were eucharistical, the flesh of them was boiled according to the law of the peace-offerings and was divided speedily among the people, that they might feast upon it as a token of their joy in the atonement made and their reconciliation to God thereby. And, lastly, The priests and Levites took care to honour God by eating of the passover themselves, Ch2 35:14. Let not ministers think that the care they take for the souls of others will excuse their neglect of their own, or that being employed so much in public worship will supersede the religious exercises of their closets and families. The Levites here mace ready for themselves and for the priests, because the priests were wholly taken up all day in the service of the altar; therefore, that they might not have their lamb to dress when they should eat it, the Levites got it ready for them against supper time. Let ministers learn hence to help one another, and to forward one another's work, as brethren, and fellow-servants of the same Master.
IV. The singers and porters attended in their places, and did their office, Ch2 35:15. The singers with their sacred songs and music expressed and excited the joy of the congregation, and made the service very pleasant to them; and the porters at the gates took care that there should be no breaking in of any thing to defile or disquiet the assembly, nor going out of any from it, that none should steal away till the service was done. While they were thus employed their brethren the Levites prepared paschal lambs for them.
V. The whole solemnity was performed with great exactness, according to the law (Ch2 35:16, Ch2 35:17), and, upon that account, there was none like it since Samuel's time (Ch2 35:18), for in Hezekiah's passover there were several irregularities. And bishop Patrick observes that in this also it exceeded the other passovers which the preceding kings had kept, that though Josiah was by no means so rich as David, and Solomon, and Jehoshaphat, yet he furnished the whole congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–18 Moreover, Josiah kept a passover unto the Lord in…
Moreover, Josiah kept a passover unto the Lord in Jerusalem,.... Where only it was to be kept:
and they killed the passover on the fourteenth day of the first month; the month Nisan, as the Targum, which was the exact time of killing the passover lamb, according to the law of Moses, Exo 12:6, in the Vulgate Latin version of the Apocrypha in:"And Josias held the feast of the passover in Jerusalem unto his Lord, and offered the passover the fourteenth day of the first month;'' (1 Esdras 1:1)it is called the fourteenth moon of the first month; a phrase often used in ecclesiastical writers, when speaking of the time of the passover; and so we now call one of the days of the week "dies lunae", Monday.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 5, 8, 12, 18 Josiah keeps a solemn passover, ver. 1-19. He goes…
Josiah keeps a solemn passover, ver. 1-19. He goes against Pharaoh-necho, and is slain, ver, 20-24. He is bitterly lamented, ver. 25-27.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 11, 18 Josiah celebrates a passover, 1;
CHAPTER XXXV
Josiah celebrates a passover, 1;
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regulates the courses of the priests; assigns them, the
Levites, and the people, their portions; and completes the
greatest passover ever celebrated since the days of Solomon,
2-19.
Pharaoh Necho passes with his army through Judea, 20.
Josiah meets and fights with him at Megiddo, and is mortally
wounded, 21-23.
He is carried to Jerusalem, where he dies, 24.
Jeremiah laments for him, 25.
Of his acts and deeds, and where recorded, 26, 27.
NOTES ON CHAP. XXXV
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 5, 6, 8, 11, 12, 13, 18 2Ch 35:3. That taught all Israel which were holy…
2Ch 35:3. That taught all Israel which were holy — That is, the Levites were holy unto the Lord. And therefore it may be rendered, and were holy, &c., that is, peculiarly dedicated to this service, of ministering to the priests, and instructing the people. Put the holy ark in the house, &c. — It appears from this that the ark had been removed from its place; but by whom or when cannot now be said. It shall not be a burden upon your shoulders — That is, hereafter. For they were to carry it to a settled place, there to remain: and then they would be obliged to bear it no further on their shoulders, as they had done before it was fixed in the temple. Serve now the Lord, &c. — Ministers must look upon themselves as servants both to Christ, and to the people for his sake. They must take care and take pains, and lay themselves out to the utmost, both for the honour and glory of God, and for the benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 5, 6, 7, 12, 15 Put the holy ark etc - The ark of…
Put the holy ark etc - The ark of the covenant may have been temporarily removed from the holy of holies while Josiah effected necessary repairs.
It shall not be a burden upon your shoulders - The removing and replacing the ark Josiah means “shall not henceforth be your duty. The ark shall remain undisturbed in the holy of holies. You shall return to your old employments, to the service of God and the instruction of the people.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 5, 6, 7, 8, 9, 11, 12, 13, 15, 18 By whose. Sept. "the powerful in Israel, that they…
By whose. Sept. "the powerful in Israel, that they might be sanctified to the Lord; and they put," &c. Heb. "who instructed all Israel, the holy people of the Lord: Put," &c. H. --- No more. Heb. adds, "upon your shoulders;" (H.) whence it is inferred, that it had been carried about the cities of Juda, under the impious kings, who would not suffer it in the temple. C. --- Some believe that it was kept in the house of Sellum, the uncle of Jeremias, and husband of Olda. S. Jerom, Trad. T.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 6, 7, 8, 10, 12, 13, 14, 15, 18, 19 prepare yourselves by the houses of your fathers, after…
prepare yourselves by the houses of your fathers, after your courses--Each course or division was to be composed of those who belonged to the same fathers' house.
according to the writing of David and . . . Solomon--Their injunctions are recorded (Ch2 8:14; 1Ch. 23:1-26:32).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 7, 8, 12, 18 1. Fourteenth day of the first month — The…
1. Fourteenth day of the first month — The time prescribed in the law, (Exo_13:6; Lev_23:5,) and thus unlike the passover of Hezekiah. 2Ch_30:2.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19 Ch. 2Ch_35:1-19 (= 1Es_1:1-22; cp. 2Ki_23:21-23). Josiah’s Passover
Ch. 2Ch_35:1-19 (= 1Es_1:1-22; cp. 2Ki_23:21-23). Josiah’s Passover
1. Moreover Josiah] R.V. And Josiah.
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the first month] The legal month; cp. 2Ch_30:2 (with note).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–19 (1) Moreover.—And. The form of the Hebrew verb implies…
(1) Moreover.—And. The form of the Hebrew verb implies that this Passover was held subsequently to the renewal of the covenant; and 2Ki_23:23 fixes the date precisely as “the eighteenth year of king Josiah.”
Kept.—Made (2Ch_30:1).
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On the fourteenth day of the first month.—In strict accordance with the law. Hezekiah’s Passover was irregular in point of time (2Ch_30:2; 2Ch_30:13).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19 This chapter of twenty-seven Verses, occupied with the account…
This chapter of twenty-seven Verses, occupied with the account of Josiah"s great Passover (vers. 1-19), and his death in the battle of Megiddo, waged by Necho King of Egypt with "Carchemish by Euphrates" (vers. 20-27), is paralleled by the ten verses of 2Ki_23:21-30.
They killed the Passover on the fourteenth of the first month; i.e. on the day appointed originally. (Exo_12:6) It will be remembered that, under special circumstances, the same day of the second month was authorized by "Hezekiah and his princes". (2Ch_30:2)
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Vers. 1-19.
Solemn celebration of the Passover.
(For the homiletics of this passage, or the subject of it, see those written on ch. 30.)
HOMILIES BY T. WHITELAW Vers. 1-19.
The great Passover of Josiah.
I GREAT IN RESPECT OF ITS CONFORMITY TO THE LAW. To suppose (De Wette, Thenius, and others) that never before had a Passover been observed in Israel or Judah since the days of Samuel (ver. 18; 1 Est_1:20, Est_1:21) or of the judges, (2Ki_23:22) is not only to extract an unwarrantable inference from the sacred text, but is contradicted by the fact that Hezekiah, a former King of Judah, celebrated a Passover in Jerusalem which was not merely a Passover of his own arranging, but the Passover (2Ch_30:1, 2Ch_30:2) prescribed by the Law of Moses (vers. 16, 18). That this Passover, however, should have adhered more closely to the prescriptions of the lawgiver than any former, demands no additional explanation beyond the fact that it was celebrated in Josiah"s eighteenth year (ver. 19), and after the discovery of the book of the Law. (2Ch_34:14, 2Ch_34:15) The stricter adherence to Mosaic regulation appeared in three things.
1. The exactness of the date. The solemnity began "on the fourteenth day of the first month" (ver. 1), as the book of the Law commanded. (Ex 12) Hezekiah"s festival commenced "in the second month" because of the difficulty of getting ready for the stipulated time. (2Ch_30:2, 2Ch_30:3) The Passover proper also ended on one day, i.e. all were able to eat the sacrificial lamb at the appointed time (ver. 16), without any requiring to defer their participation thereof for any reason whatever. (Num_9:6-12)
2. The unity of the place. The feast was held in Jerusalem (ver. 1) by all its celebrants. The same was true of Hezekiah"s Passover, (2Ch_30:1) though it is doubtful if as much could be said of earlier observances from the days of the judges or of Samuel.
3. The completeness of the ritual. Everything was done "in accordance with the Word of the Lord by the hand of Moses" (ver. 6); i.e. the instructions as to the duties of the priests, Levites, and people; as to the killing, burning, eating of the victims; and as to the presentation of mazzoth gifts for the ensuing feast, were faithfully carried out.
II GREAT IN RESPECT OF THE PREPARATIONS FOR ITS OBSERVANCE. Not greater as to amount of labour than were those made in connection with Hezekiah"s festival; but still great.
1. Concerning the priests. These were set in their charges and encouraged to the service of the house of the Lord (ver. 2). Following the example of Jehoiada, (2Ch_23:18) Josiah distributed among the divisions of the priesthood as arranged by David (1Ch 24) the different parts of work required by the Law of Moses in the celebration of the Passover, i.e. he set them "according to their daily courses, Being arrayed in long garments, in the temple of the Lord"; (RAPC 1Est_1:2) after which he strengthened them for their labours by detailed instructions as to their duties, and by encouraging exhortations to its faithful performance.
2. Concerning the Levites. These were:
(1) Defined as to their official work and character; in respect of the former being called "teachers of all Israel" (cf. 2Ch_17:8, 2Ch_17:9; Neh_8:7, Neh_8:9) and with reference to the latter being designated "holy unto the Lord" (Num_3:12, Num_3:13) an epithet applied also to the priests (2Ch_23:6; Lev_21:6) and even to the people; (Deu_7:6) an epithet expressive of outward consecration, which, however, ought in every instance to reflect an inward consecration as its ground and justification.
(2) Directed about the ark, which they were told to "put," or leave (Keil), "in the house which Solomon the son of David King of Israel did build" (ver. 3). The ark, it is supposed, had been removed from the holy of holies during the idolatrous reigns of Manasseh and Amon By these kings themselves (Estius, Piscator), or by the priests who wished to preserve it (A. Clarke), and now was ordered by Josiah to be replaced; but against thisstands the fact that the work of placing the ark in the holy of holies belonged not to the Levites, but to the priests (ver. 7). It has also been conjectured that the Levites had been accustomed to carry the ark about the temple courts during the Passover celebration "under the impression that they were required so to do by the Law, and that Josiah pointed out to them the alteration which had taken place in this respect since the erection of the temple by Solomon" (Bertheau); but for this conjecture there is no positive historical foundation. A third explanation is that, as the Levites were no longer required to carry the ark about from place to place since it now had a resting-place in the temple, they should leave it there and give themselves to such other duties as were now demanded of them (Keil).
(3) Commanded relative to themselves to arrange themselves according to their fathers" houses and after their courses according to the writings of David and Solomon (ver. 4); to take up their stations in the holy place according to the divisions of the fathers" houses of their lay brethren, so that one of their divisions should fail to each father"s house of the laymen (ver. 5); to kill the Passover and sanctify themselves, probably by washing themselves, before handing the blood to the priests to sprinkle on the altar (Keil), or after they had done so and before they performed any further duties (Bertheau); and, finally, to prepare, so. the Passover for their brethren the laymen, that they might do according to the Word of the Lord by the hand of Moses (ver. 6).
3. Concerning the people. These, i.e. such of them as were poor, or had come from a distance without having brought the necessary sacrificial animals, were furnished with lambs, kids, and bullocks, or small cattle and oxen (vers. 7-9), without which they could not have taken part in the celebration. At least the poor would have been excluded, which would have marred both the completeness and hilarity of the celebration.
III GREAT IN RESPECT OF ITS ACCOMPANYING LIBERALITY.
1. On the part of the king. From the royal revenues Josiah contributed for the Passover offerings
(1) largely thirty thousand lambs and kids and three thousand bullocks (ver. 7), a much larger gift than was presented by Hezekiah (ch. 30:24); and
(2) promptly, taking the lead in his good work, and so supplying an example to his subjects.
2. On the part of the royal princes. These, copying the action of their sovereign, likewise made donations
(1) freely, or "for a free-will offering an indispensable quality in all religious giving; (2Co_8:12) and it may be hoped
(2) largely, though this is not stated. They would hardly fall behind the princes in the time of Hezekiah. (2Ch_30:24)
1. On the part of the rulers of the temple. Hilkiah the high priest, (2Ch_34:9) Zechariah, perhaps the next in rank to him, "the second priest" (2Ki_25:18; Jer_52:24) and Jehiel, the chief of the line of Ithamar, (Ezr_8:2) exhibited a similar praiseworthy liberality (ver. 8).
2. On the part of the Levite princes. Six of these whose names are recorded Conaniah, with his two brothers Shemaiah and Nethaneel, with Hashabiah, Jeiel, and Jozahad also displayed a high degree of generosity (ver. 9).
IV GREAT IN RESPECT OF ITS CO-OPERATING ACTIVITY. Each had his part to perform, and each performed it in such a way as not to hinder, but to accelerate the progress; and not to mar, but to increase the effect of the whole.
1. The priests. These
(1) stood in their place beside the altars; (ver. 10 (2Ch_30:16)
(2) sprinkled the blood they received from the Levites; (ver. 11 2Ch_30:16) and
(3) offered burnt offerings and the fat until night (ver. 14).
2. The Levites. These
(1) killed the Passover victims (ver. 11);
(2) flayed or skinned them (ver. 11); and
(3) removed from their carcases such parts as were designed to be offered as burnt offerings (ver. 12); after which they
(4) roasted the Passover with fire, according to the Mosaic ordinance; (ver. Exo_12:8, Exo_12:9)
(5) boiled the other offerings in pots, caldrons, and pans (ver. 13);
(6) divided them as they were ready among the people (ver. 13); and
(7) prepared the Passover for themselves and for the priests (ver. 14).
1. The singers. These, the sons of Asaph, stood in their places, in the court of the temple, discoursing music with harps, psalteries, and cymbals, (1Ch_25:1) without once leaving their ranks even to eat the Passover, the Levites preparing for and fetching to them their portion (ver. 15).
2. The porters. At every gate these watched, never departing from their service, because the Levites did for them as for the musicians (ver. 15). Thus each contributed his part, and all worked harmoniously towards the production of the general result.
V GREAT IN RESPECT OF ITS CELEBRATING NUMBERS. The feast was attended by:
1. The inhabitants of Jerusalem, including Josiah and his princes, with the priests and the Levites.
2. All Judah, meaning the population beyond the metropolis, in the country districts.
3. The children of Israel; i.e. the members of the northern kingdom who had not been carried into exile, and who had come to Jerusalem to be present at the feast.
Learn:
1. The duty of observing the public ordinances of religion.
2. The beauty and value of unity and co-operation in Christian work andworship.
3. The propriety of having special seasons of religious service. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v2 And encouraged them.
2Ch_35:2
And encouraged them.
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Cheer up, my comrades
The first thing is to get every man into his proper place; the next thing is for every man to have a good spirit in his present place so as to occupy it worthily. At this time it shall not be my business to arrange you, but assuming that it is well for you to keep where you are, my object shall be to encourage you to do your work for the Lord without being cast down. I will speak--
I. To those who think they can do nothing.
II. To workers who are laid aside.
III. To those who are much discouraged because they have but small talent.
IV. To workers who are under great difficulties.
V. To those who are not appreciated.
VI. To those who are discouraged because they have had so little success. (C. H. Spurgeon.)
Encouragement
I never should have reached success, Lord Beaconsfield once wrote, had it not been for one woman who, in the darkest hour, believed I could win, and cheered me on.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] The preparations for the Passover (2Ch_35:1-9); the…
CRITICAL NOTES.] The preparations for the Passover (2Ch_35:1-9); the actual celebration (2Ch_35:10-19); Josiah’s defeat by Necho (2Ch_35:20-27). 2Ki_23:21-30 corresponds to this chap.
2Ch_35:1-9.—The preparation. Day not irregular, but time appointed (Exo_12:6). Priests re-established in their courses and duties, as prescribed (cf. ch. 2Ch_29:5; 2Ch_30:16). 2Ch_35:3. Taught, instructed people in matters pertaining to worship. Put, for some reason removed during repairs. Burden, ark once in its place, to remain; not to be carried about, as customary before Temple built. 2Ch_35:4. Prepare, other duties devolved upon them; they must attend with diligence to regulations of public service (cf. 1 Chronicles 23-26). 2Ch_35:5. A section of Levites to attend to every division of families of people. 2Ch_35:6. So, particular direction required. Personal purity required that brethren may be prepared. 2Ch_35:7-9. King and princes give animals. J. gave (ch. 2Ch_30:24) lambs and kids for the meal; bullocks for burnt-offerings (Num_28:19) and thank-offerings. 2Ch_35:8. Willingly, number not given, unless included in next verses. Unto priests, for poor families of their own order; leading priests furnished offerings; chief Levites also gave to poor Levitical families.
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2Ch_35:10-19.—The celebration of Passover. So, everything ready, according to law. 2Ch_35:11. Sprinkled (cf. 2Ch_30:16). Flayed, removed skins. Priests and Levites performed their parts. 2Ch_35:12. Removed, parts to be consumed on the altar, viz., fat, kidneys, &c.; parts cut off by Levites and given to offerers for burnt-offerings. 2Ch_35:13. Roasted (Exo_12:8-9, peace-offerings boiled and eaten on days of unleavened bread. 2Ch_35:14. Therefore, because priests too much engaged to prepare food for themselves. 2Ch_35:15. Singers divided like other Levites, divided into courses, took service in turn; the order determined by lot, first lot to sons of Asaph (1Ch_25:8-31). “Probably this course retained its presidency over the rest, and now commenced in the Temple the restored choral service” [Speak. Com.]. 2Ch_35:16. Same day, at that time. 2Ch_35:17. Seven days, Israel, i.e., the whole people (cf. 2Ch_35:3 and 2Ch_35:18). Hezekiah’s kept fourteen days (2Ch_30:26). 2Ch_35:18. Like, for exact conformity to Mosaic law and legal purity. 2Ch_35:19. Year, culminating point in reforms (2Ki_22:3).
2Ch_35:20-27.—The defeat of Josiah. After, thirteen years after, B.C. 608. A blank in Jewish history. Necho, son of Psammetichus, king of Egypt, against Babylonian forces which he expected to find near Charchemish, chief city of Northern Syria. N. did not wish to embarrass Josiah. 2Ch_35:21. House, with which at war and against which he was commissioned by God. 2Ch_35:22. J. disguised; some, equipped himself; others, was eager; Sept., strengthened himself to fight. Meg., between Magdol and Hadadrimmon. 2Ch_35:23. Shot by an arrow, J. ordered his servants to carry him away; put in a second chariot, reserved for flight probably, lighter than a war-chariot, and taken to Jer. 2Ch_35:25 His death lamented by Jeremiah in words no longer extant, but preserved and chanted by professional singers long after the event. “Some find the prophet’s elegy in the entire Book of Lamentations; others in a part of it (ch. 4); most critics of opinion that the lament is lost” [Speak. Com.]. 2Ch_35:25. Ordinance, not minstrels, but those in authority. A certain day set apart, a standing custom to lament. 2Ch_35:26. Goodness, good deeds, religious faithfulness, acts of kindness or goodwill, according to that law which he found, read, and remembered.
HOMILETICS
A CELEBRATED PASSOVER.—2Ch_35:1-19
Great events and remarkable days—“red letter days”—relieve monotony of life; stand out prominently in history and create epochs in memory. Such times afford comfort, inspiration, and never forgotten. No such passover as this. Notice—
I. The devout preparation for its celebration. “So the service was prepared.” King exhorted and stimulated the indifferent and unwilling.
1. By rightly fixing the ark. Put away by idolatrous Manasseh, who set a carved image in its place; or temporarily removed by Josiah during repairs; it was replaced in temple, not carried about any longer. Now the priests were discharged from this burden, they must be careful for other duties.
2. By personal sanctification. “Sanctify yourselves” by separation from uncleanness and consecration to God. But not to end here, “prepare their brethren,” by instruction, exhortation, and example. Self first, others after.
3. By orderly arrrangement of classes. “He set them in their charge.” Not any new work nor novel method; just a return to written divine order. The written word the rule to which magistrates and ministers should appeal. “Walk by the same rule.”
II. The unlimited numbers which attended. “Neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.” “If we allow thirteen persons for each lamb or kid, there were upwards of 500,000 communicants, while so far as we know, there were only 17,000 sheep presented by Hezekiah and his princes (2Ch_30:24), which would not supply more than half the number of partakers” [Murphy].
III. The earnest spirit by which it was characterised. Remarkable for enthusiasm, holy excitement, and unity of heart.
1. A spirit of unbounded liberality. Multitudes reduced to poverty, especially from Israel by Assyrian devastations; unprovided with means of commemorations. The king gave to the people lambs, kids, and bullocks (2Ch_35:7). Princes gave to priests and Levites; and chiefs of these officers remembered poor families of their order. Hearts touched, a spirit of brotherhood prevailed and all “gave willingly.”
2. A spirit of thorough consecration. “The priests stood” waiting “in their place,” the singers in their station, all “busied in offering that they might not leave their place” (2Ch_35:15). None left their posts unless relieved by brethren, and then return to duty with delight.
3. A spirit of hearty co-operation. They urged and helped one another, did their work “speedily.” Places not long empty, viands lost not heat nor flavour through delay.” The service of the Lord was prepared the same day” (2Ch_35:16).
IV. The loyal obedience by which it was observed. In accordance with law in time, method, and spirit.
1. Right time observed. Day appointed by law (cf. ch. 2Ch_30:2; 2Ch_30:13), “fourteenth day of the month” (Exo_12:6). Nothing must be done untimely.
2. Personal purity observed. Priests and people sanctified. “So the service was prepared.” Need for cleansing with more than sprinkling of blood and water with hyssop—withdrawal from more than earthly pollution. God’s service pure and loving, “sincerity and truth” (1Co_5:7), like God who is holy (1Pe_1:13) and light and love.
3. Legal authority observed. Not according to the will of the king, the conjecture of the court, but “according to the word of the Lord by the hand of Moses” (2Ch_35:6), “the writing of David and the writing of Solomon” (2Ch_35:5). “As many as walk according to this rule (lit. straight line, e.g. of a mason’s rule or a surveyor’s chain), peace be on them and mercy upon the Israel of God” (Gal_6:16).
THE DISTURBED REIGN.—2Ch_35:20-25
If Josiah thought that after restoration of divine worship and revival of religion he would have a period of settled peace and national prosperity, he was disappointed. The bright interval brief. “Too late is written on the pages even which describe this momentary revival,” says Stanley (Jew. Ch., vol. ii.), from whom we condense this outline. “It did not reach the deeply-seated, widespread corruption which tainted rich and poor alike. Large as is the space occupied by it in the historical books, by the contemporary prophets it is never mentioned at all.” The kingdom doomed, though day delayed; two calamities the immediate precursors.
I. The invasion of the Scythians (B.C. 634–639). “The earliest recorded movement of Northern populations, hid behind the long mountain barrier, reared by nature between civilised and uncivilised races of old world. Suddenly appeared those strange, uncouth, fur-clad forms, hardly to be distinguished from their horses and waggons, fierce as their own wolves or bears, sweeping towards the southern regions which seemed to them their natural prey. No wonder that now all the ancient monarchies of the south—Assyria, Babylon, Media, Egypt, even Greece and Asia Minor—stood aghast at the spectacle of savage hordes rushing down on seats of luxury and power. About the middle of Josiah’s reign one division broke into Syria, penetrated on their way to Egypt, to the southern frontier of Palestine, were bought off by Psammetichus and retired, after sacking the temple of Astarte at Ascalon. They left one permanent trace as they scoured through the plain of Esdrœlon. The old Canaanitish city of Bethshan, at eastern extremity of that plain, from them received the name, which it bore throughout the Roman Empire, in the mouths of Greeks, Scythopolis, ‘the city of the Scythians.’ ”
II. The invasion of Necho. “Strengthened by influx of Northern nations, Babylon now rising into overwhelming predominance. Necho, the vigorous King of Egypt, wished to anticipate that growth by securing himself on east and north. Kingdom of Judah between these contending powers. Necho advanced through Palestine towards passes of Lebanon on his way to the great battlefield of Carchemish. In the plain of Esdrœlon, the scene of so many combats in earlier history of Israel, Josiah determined, with a rashness which appeared to be against the counsels of Providence (2Ch_35:21; 1Es_1:27-28), to stay the progress of the Egyptian army. No details given of the battle. Everything absorbed in one tragical event which closed it” [Stanley]. “What stability is there in earthly things? How seldom is excellency of any kind long-lived? In the very strength of his age, in the height of his strength, is Josiah withdrawn from the earth: as not without a merciful intention of His glory on God’s behalf; so not without some weakness on his own … Sometimes both grace and wit are asleep in the wariest and holiest breasts. The best of God’s saints may be sometimes miscarried by their passions to their cost” [Bp. Hall].
GOD’S COMMAND TO MAKE HASTE.—2Ch_35:21
Applying this to Christians, observe on what command founded. A distinction between moral and positive duties. Positive right because commanded; moral commanded because right, founded on the very nature of things. We may be satisfied, therefore, with God’s revealed will, because sure that it is founded on rectitude. Here command to make haste founded on three principles—First, because of the importance of the thing itself. Not a trifle, but our life, cannot neglect without infinite loss, and plunging into lamentation and woe. If religion be anything, it is everything; the “one thing needful.” Secondly, because of the limitation of our opportunities. We have only one season to regard these things, the world over. “No work, nor device, nor knowledge in the grave, &c.” Several circumstances to be mentioned in regard to this season of attention. It is short. “What is thy life? &c.” It is uncertain. “Boast not thyself of to-morrow, &c.” It has also much in it not applicable to any serious and important service. The whole of infancy, much of childhood and youth; lawful business, allowed recreation and necessary sleep. Observe also that of this only season for action, many favourable periods may fail before the end of it. “The harvest may be passed and the summer ended, &c.” Then of this season much is already gone. Only a day and sun risen very high with some. “It is high time to awake, &c.” And if this applies to all, with what force to those of sixty or seventy or more? Thirdly, because of the advantages to be derived from ardour. Often said, and is literally true, that “the lazy take the most pains.” They make no progress, because everything a diversion or hindrance; have to begin again and again. How often have we succeeded beyond expectation when we have applied ourselves with decision and vigour! A pleasure in acting with vigour which listless, inert, lounging and yawning never know. Never so happy as in application. Slothful say, “See a lion in the way, &c.” But zeal clears the way of the lion, removes impediments, or turns them into auxiliaries [Jay, “Evenings with Jesus”].
RASHNESS AND RISKS.—2Ch_35:20-24
From the time of Manasseh, Judah had been a vassal of Assyria, the rival of Egypt. In this war Josiah might feel bound as a matter of honour to support the interests of his northern liege-lord and oppose Necho. Might think it perfectly legitimate to prevent the march of the enemy through his own territories—might doubt Necho’s faith in “Elohim,” whom, he said, gave him commission. Warnings unheeded, attack made, and results sad!
I. Josiah rash in his conduct. May be excused in some things, but erred in others. All not good that good men do. “Great men are not always wise.”
1. Josiah’s action was unwise. Intermeddled with strife not belonging to him. “His best apology,” says one, “perhaps would be that Necho was marching through a part of Judea. But then, first, this part did not belong to him; and, secondly, if Necho had passed through, he might have done so, as Israel formerly desired to pass through the borders of Moab, engaging to commit no injury, and to pay for all they used.”
2. Josiah acted from impulse and not conviction. Passion worse than conviction, and never a wise counsellor. “Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways, and get a snare to thy soul.”
3. Josiah sought not divine counsel. Jeremiah, Zephaniah, Urijah, and a college of seers with him, but did not ask counsel of the Lord. “Shall I go up, or shall I forbear?” If we reject divine counsel, it betrays consciousness of wrong, and leads to risks in any enterprise.
4. Josiah rejected urgent warnings. Necho, calm and conciliatory, sent ambassadors. “What have I to do with thee? &c.” But J. despised—
(1) Appeals to reason. “I come not against thee.”
(2) Appeals to religion. “For God commanded me to make haste.”
(3) Appeals to self-interest. “Forbear thee from meddling with God, who is with me, that He destroy thee not.”
II. Josiah’s rash conduct brought fearful results. “J. would not turn his face from him, &c.”
1. Upon himself. “In his chariot, but disguised, according to the practice of the royal families of Israel (2Ch_35:22; 1Ki_22:30) in moments of extreme emergency. The Egyptian archers, such as we see on their monuments, discharged a volley of arrows against him. He fell, was placed in his second chariot of reserve, and carried to Jerusalem to die” [Stanley]. A death untimely, which might have been avoided, but permitted by God, a mystery and a correction.
2. Upon the nation. Unworthy of such a prince, he was taken away from impending calamities. A striking illustration how “the righteous is taken away from the evil to come.” God’s decree took fatal effect, after delay, in Josiah’s life. Jerusalem taken, and inhabitants carried to Babylon.
THE DEATH OF KING JOSIAH.—2Ch_35:23-25
I. The mystery of the event. A good man’s end often strange. Steps taken which result in failure and death. One event, specially stamped with uncertainty, but linked with God’s purpose. “A time to die.” “Who can tell a man when it shall be?” “In the day of death,” the king impotent to resist as the beggar; depends upon God’s will, not man’s effort. Drawn by policy, alhance, or apparent duty; “so are the sons of men snared in an evil time, when it falleth suddenly upon them.”
II. The memorial of the event. A mournful death, without precedent in annals of Judah. Commemorated—
1. In prophetic dirge. “Jeremiah lamented,” and minstrels, male and female, sang dirges of the event.
2. In national mourning. “All Judah and Jerusalem mourned for Josiah.” A contrast to the unwept fates of those who depart “without being desired” (ch. 2Ch_21:20).
3. In appointed ordinance. “Made them an ordinance in Israel.” The elegy of prophet, chanted at stated public occasions, long perpetuated, and the lamentation became proverbial for any great and extraordinary sorrow (Zec_12:11). Good men valued by their loss, honoured by those who live contrary to their teaching, and survive after death. In long continuance, in holy influence, “the memory of the just is blessed.”
“Unblemish’d let me live, or die unknown:
O grant an honest fame, or grant me none” [Pope].
I. The striking feature of the story is the picture it gives of the quiet manner in which God’s servants are sometimes allowed to pass away when they have finished their work. The history of Josiah’s death compared with his life puts things in right order; his life active, hard-working, and zealous; death quiet, unexciting, what we call inglorious. The history fitted to check tendency to lay too much stress upon circumstances of a man’s death; to be fond of exciting death-bed scenes, to delight in religious books which vividly describe last moments of departing friends. He who will stand least reprovable at last day, will be he who has worked most earnestly and vigorously in cause of holiness and of Christ when all temptations of the world and the strength of Satan have been opposed to him. II. The moral we draw from the text is that he who does his work in the proper time, who does not put off till old age the work of youth, nor the hour of death the labour of life, may be quiet and unconcerned for the way in which God may please to call him. If called by sudden providence when engaged in work, or summoned by speedy sickness, he may be of good cheer and of quiet mind, knowing that God will do all things well [Bp. Harvey Goodwin].
HOMILETIC HINTS AND SUGGESTIONS
2Ch_35:3. Ark replaced. Change of circumstances, relief of burden, and opportunity for more vigorous service in known duty. Pray not for a larger sphere, for more work. Do what is appointed, and fill well present sphere. Stand in your place.
2Ch_35:4. Prepare. Heathens saw that God was not to be served but by those who were prepared aforehand. Solon willed in his laws that the sacrifices should be chosen and selected, and the sacrifices should purify themselves some days before [Trapp]. Should not people long before prepare, when they come to the Lord’s table? [Ibid.].
2Ch_35:15. Singers in their place. Song in God’s house.
1. Its nature. Spiritual, appropriate, and spirited. Certain Psalms 113-118 inclusive. Resolve, “I will praise the Lord with my whole heart, in the assembly of the upright and in the congregation.”
2. Its leaders. Numbered, stationed, and qualified. This needful and helpful. Organist, clerk, and choir should be early in place, devout in spirit, and orderly in all things.
3. Its design. Not a musical performance for gratification of the people; not to display ability, culture, and efficiency in singers: but to please God (Php_2:8-10), and praise Christ. Pliny found in worship of Bithynians a hymn “to Christ as God.” “Sentimental twaddle, sung by a congregation, is essentially carnalising and paganising. What sort of a nation will our ‘Songs of Zion’ make? Are they of Zion? Some of them have a look of Rome, and some of Racow [Prof. J. Macgregor, D.D.].
2Ch_35:21. Haste. Three things concerning which God “commands to make baste”—1st, To secure the salvation of the soul; 2nd, To a course of godliness; 3rd, To efforts in seeking the welfare of others [Jay].
2Ch_35:22. Hearkened not.
1. Providence asserted in Necho. Individual and supreme—“Commanded me.”
2. Providence contravened in Josiah. Ignorantly in some degree, yet really opposed to divine plan. “Woe then to such as hearken not to the undoubted words of God, in the mouths of his faithful ministers.”
ILLUSTRATIONS TO CHAPTER 35
2Ch_35:7-9. Gave willingly. If a wealthy man promise much and perform nothing, a poor man who is unable to undertake or perform is better than he [Bp. Hall]. Rich men’s presents are gold and silver or other costly things. Mine must be recommended by the affectionate pleasure with which I give them [Ver. Bede when dying].
2Ch_35:16. Prepared the same day. Life is a short day, but it is a working day. “Oh I my Father, help me to finish my work in Thine honour” [Livingstone’s Journal, Jan. 1st, 1871].
2Ch_35:21. Haste. These are remarkable words in the mouth of a heathen; but they are not without a parallel in the remains of ancient Egypt that have come down to us. Piankhi, for instance, King of Egypt, about B.C. 750, says in an inscription which has been translated by the Rev. Canon Cook, “Didst thou not know that the Divine shade was over me? I have not acted without his knowledge; He commanded my acts” [Speak. Com.].
2Ch_35:23-25. Lamented. While the living minister is neglected, the dying one may be lamented, and lamented the more when dead because he was neglected while living. The children of Israel were always complaining of Moses, and frequently threatening him, yet they wept for him on the Plains of Moab thirty days, and we are persuaded sincerely. Want endears and increases worth [Jay].
“How mercies brighten as they take their flight!” [Young].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Josiah (concluded)
Reign of Josiah (concluded)
This chapter contains an account of how Josiah celebrates the Passover, and how he provoked Necho the king of Egypt, and was slain at Megiddo.
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1. On the fourteenth day] Josiah's passover, unlike Hezekiah's, was kept at the prescribed time.
3. Put the holy ark, etc.] The following words suggest that during the repair of the Temple, it had been removed and committed to the care of the Levites.
4. According; to the writing, etc.] The reference is to the arrangements described in 1 Chronicles 23-26 2Ch_8:14.
5. According to the divisions, etc.] The sense is 'let there be for each family of the people a portion of a Levitical family to minister.'
6. Prepare your brethren] RV 'prepare for,' etc. The killing of the passover victims by the Levites for the laity, which was exceptional in Hezekiah's time (2Ch_30:17), had now become customary.
12. Removed] Perhaps they separated those parts (the fat, etc.) of the victims which were to be burnt. If so, these sacrifices were not strictly 'burnt offerings,' for in such, the whole of the victim was consumed by fire.
15. They might not depart] RV 'they needed not to depart.'
18. There was no passover, etc.] Hezekiah's passover had surpassed all that had preceded it (2Ch_30:26), but Josiah's exceeded even that.
20. Against] better, 'at.' Necho's purpose was to share the spoils of the falling Assyrian empire. Nineveh was taken by the Babylonians about 607.
21. He sent ambassadors, etc.] Necho's remonstrance to Josiah against interfering in the war between himself and the Babylonians, the conquerors of Assyria, is not recorded in 2 K.
22. Disguised himself] The same is related of Ahab in 2Ch_18:29,; but LXX has 'strengthened himself.' From the mouth of God] The writer regards Necho's words as a divinely sent warning, which Josiah disregarded to his cost.
24. All Judah.. mourned] It is possible that this is the 'mourning of Hadadrimmon in the valley of Megiddo,' alluded to in Zec_12:11.
25. Made them] i.e. those in authority made such lamentations an ordinance. In the lamentations] probably not the book that bears this name, but a composition now lost.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 first month
first month
i.e. April.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 35 The Keeping of the Passover and Josiah’s…
CHAPTER 35 The Keeping of the Passover and Josiah’s Death
1. The Passover kept (2Ch 35:1-19)
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2. The death of Josiah (2Ch 35:20-27)
In the eighteenth year of his reign, Josiah, like his great-grandfather Hezekiah, kept the Passover. No doubt the reading of the law had made this feast once more an urgent necessity. Moreover they had made a solemn covenant “to walk after the LORD, to keep His commandments, His testimonies and His statutes, and to perform the words of the covenant written in the book.” Therefore in the appointed time, on the fourteenth day of the first month, they kept the memorial feast, the last before the house of Judah was carried into captivity. (Hezekiah’s Passover was kept in the second month. See 2Ch 30:2-3.) And all was done by the godly king “according to the word of the LORD”--”as it is written in the book of Moses.” It was obedience to the Word. And such an obedience is needed in the days of decline in the professing Church. It is this which pleases God. The Passover kept was even greater than that of Hezekiah (verse 18). All Judah and Israel (those who were still left) kept the great feast.
The death of this excellent man and king of Judah has its lessons. The king of Egypt, who was Necho, also called Pharaoh-Necho, came up to fight against Charchemish by Euphrates. Josiah went out against him. But did Josiah ask counsel of the LORD? Was the good man guided by the LORD when he went out against Necho, who did not intend to attack Judah? The evidence is conclusive that Josiah acted of himself and was not directed by the LORD. The Egyptian king rebuked him. Necho had not come against Judah. God had commanded him to make haste and fight against Assyria. Josiah should have known what the prophets had announced about Assyria and its overthrow. Thus Necho sent his ambassadors to give a warning. Necho was on a mission which he knew was of God. Josiah opposed him. “Forbear thee from meddling with God, who is with me, that He destroy thee not.” But he gave no heed. The king who had cleansed Jerusalem and Judah, who had repaired the temple, obeyed the word and kept the Passover, neglected to ask the LORD in this matter and then continued in the wrong course. Perhaps pride played here also an important part. It would have greatly humbled him if he had desisted from his uncalled for warfare. How all this has been repeated and is being repeated in the individual experience of Christians needs hardly to be pointed out. Many who were much used like Josiah, stumbled and fell, when they ceased to depend on the Lord and acted in self will. Like Ahab (2Ch 18:29) he disguised himself. The arrow found him as it was with Ahab. He was pierced in the valley of Megiddo; he died in Jerusalem. There was great lamentation. The lamentations of Jeremiah are not the lamentations as we possess them in the book which bears that name. Jeremiah, however, refers to him (Jer 22:10-13; Lam 4:20). In Zec 12:10-14 the lamentation in the valley of Meggido is mentioned. It is connected there prophetically with another lamentation for another son of David, who was pierced. And He, our Lord, was pierced and wounded for our transgression. When He comes again to fill the throne of His father David, the people shall mourn for Him, but in a different way as they mourned for Josiah. Josiah was the last good king of the house of David who reigned. But there is another one coming who shall rule in righteousness (Isa 32:1).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Celebration of the Passover
The Celebration of the Passover
v. 1. Moreover, Josiah kept a Passover unto the Lord in Jerusalem. And they killed the passover on the fourteenth day of the first month, this being the proper date for its celebration.
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v. 2. And he, in preparing for this great festival, set the priests in their charges, and encouraged them to the service of the house of the Lord, serving in their courses, they were admonished to be ready for their duties in the manner prescribed in the Lord’s precepts,
v. 3. and said unto the Levites that taught all Israel, which were holy unto the Lord, set apart for His service, Put the holy ark in the house which Solomon, the son of David, king of Israel, did build; for it had evidently been removed temporarily while the floors were being repaired; it shall not be a burden upon your shoulders, this ancient task of the Levites was no longer necessary. Serve now the Lord, your God, and His people Israel, namely, in those other duties which pertained to their office.
v. 4. And prepare yourselves by the houses of your fathers, after your courses, each division being composed of the members of one father-house, according to the writing of David, king of Israel, and according to the writing of Solomon, his son, these two having established the courses and noted down the divisions. 1 Chronicles 23-26.
v. 5. And stand in the Holy Place according to the divisions of the families of the fathers of your brethren, the people, after the divisions of the father-houses which had existed since ancient times, and after the division of the families of the Levites. It seems that to every division of a non-Levitical father-house there was a corresponding part of a Levitical father-house serving in the Temple.
v. 6. So kill the passover, the lamb prescribed for that purpose. and sanctify yourselves, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moses; they were to observe carefully the ceremony of washing before they handed the priests the blood to sprinkle against the altar.
v. 7. And Josiah gave to the people, from his own possessions, of the flock, lambs and kids, the Law leaving the choice open, Exo 12:5, all for the Passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks. These were of the king’s substance.
v. 8. And his princes, following the example of the king, gave willingly unto the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the Passover offerings two thousand and six hundred small cattle, these free gifts consisting also of lambs and kids, and three hundred oxen.
v. 9. Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for Passover offerings five thousand small cattle and five hundred oxen.
v. 10. So the service was prepared, everybody being exactly familiar with the work which was expected of him. And the priests stood in their place and the Levites in their courses according to the king’s commandment, everything being arranged so that the lambs, after their blood had been drained off, could quickly be delivered to the various housefathers, to be roasted and eaten as the Law required.
v. 11. And they killed the passover, each house-father performing this task himself; and the priests sprinkled the blood from their hands, as it was handed to them in special basins after the slaughter, and the Levites flayed them.
v. 12. And they removed the burnt offerings, set aside the parts of each sacrificial animal that was to be burned on the altar, that they might give according to the division of the families of the people, namely, these separated pieces, which were to be offered as burnt sacrifices, to offer unto the Lord as it is written in the book of Moses. And so did they with the oxen, preparing them as peace-offerings, to be eaten as a joyful festival in part, that is, after taking away the fat that was to be burned.
v. 13. And they roasted the passover with fire according to the ordinance, Exo 12:8-9; Deu 16:7; but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people, this being done, of course, on all the days of the Feast of Unleavened Bread, connected with the Passover proper.
v. 14. And afterward they made ready for themselves and for the priests; because the priests, the sons of Aaron, were busied in offering of burnt offerings and the fat, that of the peace-offerings, until night, having begun about two or three o’clock in the afternoon, therefore the Levites prepared for themselves and for the priests, the sons of Aaron.
v. 15. And the singers, the sons of Asaph, were in their place, in the station appointed to them, where they chanted their psalms, according to the commandment of David, and Asaph, and Heman, and Jeduthun, the king’s seer. And the porters waited at every gate, both the singers and the porters being on duty, of course, on every day of the feast; they might not depart from their service; for their brethren, the Levites, prepared for them, so they all could take part in the great sacrificial feast.
v. 16. So all the service of the Lord was prepared the same day, all the other days being modeled after the first day of the festival, to keep the Passover, and to offer burnt offerings upon the altar of the Lord, according to the commandment of King Josiah.
v. 17. And the children of Israel that were present kept the Passover at that time and the Feast of Unleavened Bread seven days, the two being considered as one festival and the names later used as synonyms.
v. 18. And there was no Passover like to that kept in Israel from the days of Samuel, the prophet, even the great celebration of Hezekiah, 2 Chronicles 30, having been eclipsed in splendor and solemnity; neither did all the kings of Israel keep such a Passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.
v. 19. In the eighteenth year of the reign of Josiah was this Passover kept. This great celebration was a last merciful visitation of the Lord upon Judah, who once more gave His people the purity and the splendor of the ancient worship, just as He in these last days of the world has once more given us the purity of the Gospel in all its splendid power.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 10, 13, 15, 16, 18 Josiah kept a Passover to Yahweh
Josiah kept a Passover to Yahweh
Josiah commanded the people to celebrate the Passover that Yahweh had commanded their ancestors to celebrate.
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in Jerusalem
Yahweh had commanded Moses that all the people of Israel were to go to Jerusalem to celebrate the Passover.
the fourteenth day of the first month
This is the first month of the Hebrew calendar. The fourteenth day is near the beginning of April on Western calendars. (See: Hebrew Months and Ordinal Numbers)
He placed the priests in their positions
Placing the priests in a position is a metaphor for telling the priests which jobs they are to do. The reader should probably understand that Josiah commanded his officials to give instructions to the priests. AT: "He had people tell the priests which jobs to do" (See: Metaphor and Metonymy)
in the service of
The abstract noun "service" can be translated as a verb. AT: "as they served in" or "to serve well in" (See: Abstract Nouns)
translationWords
Josiah
Passover
Yahweh
Jerusalem
lamb
day
priest
servant
house of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 7, 13, 18 35:3 The holy Ark might have been removed from…
35:3 The holy Ark might have been removed from the Temple during the apostasy of Manasseh or Amon.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.