Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and didn’t listen to the words of Neco from the mouth of God, and came to fight in the valley of Megiddo. The archers shot at king Josiah; and the king said to his servants, “Take me away, because I am seriously wounded!”
So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah.
Geneva Bible translators 1599 · Public Domain On vv22, 24 That is, armed himself, or disguised himself, because he…
That is, armed himself, or disguised himself, because he might not be known.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–24 2Ch 35:22 Nevertheless Josiah would not turn his face…
2Ch 35:22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.
Ver. 22. Nevertheless Josiah, &c.] See 2Ki 23:29. He should have considered that the chance of war is uncertain, and oft mischievous to both sides, &c.
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And hearkened not unto the words of Necho.] Woe then to such as hearken not to the undoubted words of God, in the mouths of his faithful ministers.
In the valley of Megiddo.] Forty-four miles from Jerusalem.
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 v22 Josiah would not turn his face from him; being…
Josiah would not turn his face from him; being peradventure encouraged to do so by a misinterpretation of that promise made to him, 2Ch 34:28,
Thou shalt be gathered to thy grave in peace: thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels.
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Disguised himself; changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved.
Unto the words of Necho from the mouth of God; either,
1. Which Pharaoh sent to him in the name of God, or as coming from God’s month. Or rather,
2. Which Pharaoh received from the month of God, who was pleased some way or other to impart his mind to him; and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message. Although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, methinks, he ought so far to have regarded it, as to have inquired the mind of God about it; which he neglected to do, and therefore he cannot be wholly excused, and is here taxed for it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22–24 And the archers shot at King Josiah,.... For, though…
And the archers shot at King Josiah,.... For, though disguised, he appeared to be a general officer, and indeed chief commander, and therefore aimed at him, and pressed him hard:
and the king said to his servants, have me away, for I am wounded; as Ahab said, when in the like case, Kg1 22:34.
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 v22 Hearkened not - How can we think to prosper…
Hearkened not - How can we think to prosper in our ways, if we do not acknowledge God in them!
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v24 Verse 24. The second chariot] Perhaps this means no…
Verse 24. The second chariot] Perhaps this means no more than that they took Josiah out of his own chariot and put him into another, either for secrecy, or because his own had been disabled. The chariot into which he was put might have been that of the officer or aid-de-camp who attended his master to the war. 2Kg 22:20.
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 vv22, 24 2Ch 35:22. Josiah would not turn his face from…
2Ch 35:22. Josiah would not turn his face from him — Being, peradventure, encouraged to go out against him by a misinterpretation of that promise made to him, chap. 2Ch 34:28, Thou shalt be gathered to thy grave in peace. Thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels. But disguised himself — Changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved. And hearkened not unto the words of Necho from the mouth of God — Either, 1st, which Pharaoh sent to him in the name of God; or rather, 2d, which Pharaoh received from the mouth of God; who was pleased, some way or other, to impart his mind to him, and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message: although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, it seems, he ought so far to have regarded it, as to have inquired into the mind of God about it, which he neglected to do, and therefore cannot be wholly excused. How can we think to prosper in our ways, if we do not acknowledge God in them?
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 vv22, 24 Disguised himself - Compare the marginal reference. But most…
Disguised himself - Compare the marginal reference. But most modern critics are dissatisfied with this sense in this place, and prefer to render “equipped himself;” or - with the Septuagint - adopt another reading, and render “took courage.”
The words of Necho from the mouth of God - The author apparently regarded Necho’s words as actually prophetic - a warning to which Josiah ought to have listened - sent him by God to make him pause - though not spoken by divine inspiration, or in consequence of any supernatural revelation of the divine will to the Egyptian king. Compare the “prophecy” of Caiaphas, Joh 11:51.
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 vv22, 24 Prepared. Heb. "disguised himself," like Achab; (C.) or set…
Prepared. Heb. "disguised himself," like Achab; (C.) or set his army in array. Sept. "he was bent on fighting him." H. --- He supposed that Pharao intended to invade his dominions, and God would withdraw him from the world. W.
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 v24 took him out of that chariot, and put him…
took him out of that chariot, and put him in the second chariot--the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–24 22. disguised himself] Josiah, like Ahab (2Ch_18:29), took the…
22. disguised himself] Josiah, like Ahab (2Ch_18:29), took the warning so far seriously as to think that his life was in danger and that he would be safer fighting in disguise. The ἐκραταιώθη (“was strengthened”) of the LXX. represents an inferior reading.
the valley of Megiddo] Cp. Jdg_5:19; Zec_12:11. In 1Es_1:29, “the plain of Megiddo.” The whole (or perhaps only the western part) of the plain of Esdrelon is meant; cp. 1Ch_10:7, 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 vv22–24 (22) But disguised himself.—Like Ahab (2Ch_18:29). The LXX. reads,…
(22) But disguised himself.—Like Ahab (2Ch_18:29). The LXX. reads, “he strengthened himself,” or “persisted” (ἐκραταιώθη). (Comp. 3 Esdr. 1:28.) This implies the reading hithchazzaq instead of hithchappêsh. It is wholly unlikely that “disguised himself” is used in the figurative sense of “departed from his true cha racter,” as Keil and Zöckler think.
The words of Necho from the mouth of God.—The warning of Necho was really divine, as the event proved. For “words of Necho,” 3 Esdr. 1:26 has, “words of the prophet Jeremiah;” but there is no trace of such a warning in the extant prophecies bearing his name.
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In the valley of Megiddo.—The valley of the Kishon, where Deborah and Barak had fought in the olden time against Jabin and Sisera. Herodotus (ii. 159) calls the place Magdolus. (See on 2Ki_23:29.)
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 vv22, 24 Would not turn his face. (so 2Ch_25:17 and its…
Would not turn his face. (so 2Ch_25:17 and its parallel, 2Ki_14:8) Disguised himself. This is, possibly enough, the intention of the word, but it is more probable that the simple meaning is fully armed himself. The Septuagint has strengthened himself. Hearkened not unto the words of Necho from the mouth of God. Unless these words are intended to convey really their patent and most natural import, it is tenfold strange that they should find a place in the compilation of the Chronicles. It is indeed possible that they might purport, from the pen of the writer of Chronicles, that in point of fact the words of Necho had been the permitted warning, though not the actually dictated language of God. The genius of the whole passage strongly reminds us of 2Ch_25:17, 2Ch_25:19-21; and its parallel in 2Ki
14. In the valley of Megiddo; i.e. among those hills which separate the country of the coast from Esdraelon a valley as that "of Kishon" (see Stanley"s "Sinai and Palestine," pp. 356, 339, 347; but see also Conder"s "Handbook," p. 287, where a different view is taken).
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 v24 His servants therefore took him out of that chariot.
2Ch_35:24-25
His servants therefore took him out of that chariot.
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The lamentation for Josiah
I. The nature and quality of the lamentation.
1. Extensively. All Judah and Jerusalem.
2. Intensively. Bitter lamentation.
3. Protensively. Of long duration, an ordinance in Israel.
II. The cause and ground of it. The loss of a good leader whose life had been useful.
III. Doctrine. That faithful, active, and public-spirited men in the Church of God should not be laid in their graves without great lamentations. In replication I will show--
1. Negatively. On what account the death of good men is not to be lamented.
2. Positively. The true grounds and causes of such lamentation.
(1) Because so much of the Spirit of God as dwelt in them, when amongst us, is now recalled and gathered up from this lower world. As it is a real loss to a company when any merchant withdraws a great stock he had running in trade, out of the bank; so certainly it is a great loss to the Church of God, when the precious gifts and graces of the Spirit, dwelling in the saints, are drawn out by death.
(2) Because thereby a breach is made to let in the judgments of God upon the remnant that is left.
(3) The beauty and ornaments of the places they lived in are defaced and removed by their death.
(4) Because the propagation of religion is obstructed in the places from whence they are removed.
(5) The consideration of the time in which good men die aggravates the loss, if it falls out,--
(a) In a declining state of religion.
(b) When the numbers of the godly are thinned and lessened.
(c) When the spring and succession of good men is obstructed.
(6) When we consider what influence our sins and provocations have had upon those judgments and calamities. I look upon every good man, as a good book, lent by its owners for another to read, and transcribe the excellent notions and golden passages that are in it for his own benefit, that they may return with him when the owner shall call for his book again. But in case this excellent book shall be thrown into a corner, and no use made of it, it justly provokes the owner to take it away in displeasure.
Application. This reproves--
1. The worst of men, such as secretly rejoice at the removal of such men.
2. The insensibleness of good men, who are apt too slightly to pass over such tremendous strokes of. God (Isa_57:1).
3. The very best of men, who though they do bewail and lament the loss of such men, yet they do not lament it in the due manner. (John Flavel.)
The death and burial of Josiah
1. That the best of men may err in judgment and in act.
2. The danger of undertaking any work without asking counsel of the Lord.
3. How universal is the reign of death.
4. That we should be cautious how we attribute sudden and violent death to the vengeance of the Most High.
5. That it is not wrong to mourn for the dead. (J. S. Wilkins, B.A.)
The death of Josiah
I. What the people of God did upon the death of Josiah.
1. There was a general mourning for him.
2. The prophet Jeremiah made a particular office for it.
3. This office was used among others upon the day of lamentation.
4. This use was established by a law upon Israel, which was observed till the end of the Babylonian Captivity.
II. The reasons of their doing it.
1. Because it was caused by their sins.
2. Because it was a punishment for their sins. (Bishop W. Lloyd.)
A nations tears
Why does the Jewish nation now weep over Josiah? The reasons are:
I. The great national loss which the event involved. Josiah was a prince--
1. Of a reflective nature. His mind was in the quest of the highest truth.
2. Of a tender spirit.
3. Of reformative disposition.
II. The sad memory of the moral cause of the calamity.
III. The terribly distressing mystery associated with the dispensation. Josiah was the most useful man of his age; yet he dies at thirty-nine. Mystery though it be, it teaches us--
1. That Heavens government is no respecter of persons.
2. The irresistibility of death.
3. That there is nothing on this fleeting earth on which we should set our hearts.
4. That there must be an after life. (Homilist.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22–23 He disguised himself
He disguised himself
Josiah disguised himself so that the other armies would not recognize him.
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fight with him
The word "him" refers to Necho who represents himself accompanied by his army. AT: "fight with the army of Egypt" (See: Synecdoche)
that had come from the mouth of God
Here God is represented by his "mouth" to emphasize his speech. AT: "that had come from God" or "that God had said to him" (See: Synecdoche)
so he went
The word "he" refers to Josiah who represents himself accompanied by his army. AT: "so he and his army went" (See: Synecdoche)
the Valley of Megiddo
This is the name of a place. (See: How to Translate Names)
translationWords
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unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.