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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.
2 Chronicles 35:23-24 sits inside this longer paragraph.
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. Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day; and they made them an ordinance in Israel. Behold, they are written in the lamentations. Now the rest of the acts of Josiah, and his good deeds, according to that which is written in Yahweh’s law, and his acts, first and last, behold, they are written in the book of the kings of Israel and Judah.
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.
And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.
His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.
And the archers shot at king Josiah; and the king said to his servants: 'Have me away; for I am sore 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 sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.
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Geneva Bible translators 1599 · Public Domain On v24 The people so much lamented the loss of this…
The people so much lamented the loss of this good king, that after when there was any great lamentation this was spoken of as a proverb, read Zech. 12:11.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv23–24 2Ch 35:23 And the archers shot at king Josiah;…
2Ch 35:23 And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.
Ver. 23. For I am sore wounded.] There wanted not those malignants, likely, that would say, It was just upon him for his foolhardiness and impiety in pulling down those things which his predecessors had set up, &c.
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.
John Gill 1763 · Public Domain On vv23–24 And his servants therefore took him out of that…
And his servants therefore took him out of that chariot,.... Dead, and had him to Jerusalem, and buried him; See Gill on Kg2 23:30,
and all Judah and Jerusalem mourned for Josiah; he having been so good a king, so tender of them, and such an happy instrument in restoring the true religion, and the service of God; this was the sense of the generality of them, who were sincere in their mourning; but it is not improbable that those who were inclined to idolatry were secretly glad, though they dissembled mourning with the rest.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
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 v24 2Ch 35:24. And put him in the second chariot…
2Ch 35:24. And put him in the second chariot — It was the custom of war, in former times, for great officers to have led horses with them in battle, that if one failed they might mount another. And, in like manner, we may presume, that when it became a fashion to fight in chariots, all great commanders had an empty one following them, to which they might betake themselves, if any mischief befell the other. They brought him to Jerusalem, and he died — Bishop Sherlock observes, that Josiah had so good a character in Scripture, that both Jews and Christians have been at a loss to account for his unfortunate end. The learned Dr. Prideaux endeavours to justify his conduct in opposing the passage of the king of Egypt, because it was a service due to the king of Assyria, to whom Josiah was a vassal. “Be it so,” says Dr. Dodd, “yet his duty to the king of Assyria could not dissolve his dependance on a higher Master. He went to war as vassal of the king of Assyria, but did he ask counsel of God as king of Judah? Or was he attended to the war with such forces only as the kings of Judah might lawfully use? That he had chariots and horsemen, appears plainly from this account of his death. That this was the true or only cause of his misfortune, I dare not affirm; for I have no express authority to support me in affirming it: but this I see, that he was found in the day of battle, not with the equipage of a king of Judah, but surrounded with forces which the law of his God had forbidden him to trust to, and which had often proved a strength fatal to his ancestors.” See Bishop Sherlock’s Dissertation on the Use and Intent of Prophecy, at the end.
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 v24 The fate of Josiah was unprecedented. No king of…
The fate of Josiah was unprecedented. No king of Judah had, up to this time, fallen in battle. None had left his land at the mercy of a foreign conqueror. Hence, the extraordinary character of the mourning (compare Zec 12:11-14).
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 v24 After the manner of kings, is not in Hebrew,…
After the manner of kings, is not in Hebrew, &c. H. --- Curtius (iv.) informs us, that the Persian monarch had always a horse behind his chariot, to be ready in case of any accident.
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 vv23–24 23. the archers shot] Cp. the death of Ahab,…
23. the archers shot] Cp. the death of Ahab, 2Ch_18:33. 1Es_1:29 has an inferior reading, viz. “the princes came down against king Josias.”
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 vv23–24 (23) And the archers shot.—Comp. the death of Ahab…
(23) And the archers shot.—Comp. the death of Ahab (2Ch_18:33, and of Saul, 1Ch_10:3).
Have me away.—LXX., Ἐξαγάγετέ με. “Take me out” (of the war-chariot).
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For I am sore wounded.—So Ahab. (2Ch_18:33).
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 v24 And he died. If the form of words used…
And he died. If the form of words used in the parallel, 2Ki_23:30, be followed, Josiah was dead before they reached Jerusalem. And all mourned for Josiah. We still find no note whatever of blame attributed to Josiah, and the general mourning (Zec_12:11) appears to have been most genuine.
Vers. 24, 25.
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An early sunset.
That very good men may make very great mistakes we hardly need to be told; unfortunately, we have all too many illustrations of that fact. The text provides us with a very melancholy instance. What had Josiah to do with this contest between the kings of Egypt and Assyria? Was his heart, too, "lifted up," that he thought himself and his people more than a match for the disciplined hosts of Egypt? Had he been attacked, and had he cast himself on God as Hezekiah did when Sennacherib appeared against him, then he might have hoped confidently for victory. But to contest with a great world-power on worldly principles was a supreme and a fatal error. He paid the penalty of his folly with his life. His sun went down while it was yet day." So passed, needlessly and unfortunately, one of the best and boldest spirits that occupied the throne of Judah. Regarding his death as that of one early removed from the scenes of earthly activity, we are naturally affected by
I ITS EXTREME SADNESS. We are not surprised to read of so demonstrative and so fervent-natured a people as the Jews were, that "all Judah and Jerusalem mourned for Josiah;" nor that Jeremiah uttered his prophet"s plaint concerning him. It was a time for profound sorrow; and even passionate grief might, under such circumstances, be excused. For the nation had not merely lost its chief; it had lost an invaluable leader, a king who was leading in the paths of righteousness and therefore of prosperity. There must come occasions to the country, to the Church, to the city, to the family, when one man"s death will be felt to be a calamity. Very wise is that community, sacred or secular, national or domestic, that recognizes this fact and provides against it; that secures such resources, material or spiritual, that when such a blow comes everything will not be lost; that when its best is taken it has still much in reserve; that it is not dependent for the maintenance of its liberty, or its security, or its vigorous existence on anything so precarious as one human being"s life.
II ITS RIGHTEOUSNESS. Why did God not interpose to prevent Josiah from throwing his life away? Why did he let darkness come down at noon, and put an end to this bright and useful day? Why does he not now intervene between us and the death we speak of as premature? Why does he permit the young statesmen to overtax his strength and die in his prime; the young minister to commit himself to the treacherous tide and be drowned in the very fulness of his powers and the midst of his usefulness; the young missionary to expose his life to the savages who pierce him with the poisoned spear? We ask such questions, wondering, if not complaining, at the Divine inaction. But we might very justly and more properly ask ourselves another question What right have we to expect that God will give to any man a particular term of earthly life that we may choose for him? Has he promised to confer any one length of days on his servants? Is not the gift of every added day a prolongation of his goodness and his mercy? Ought we not, rather than complain, to bless him for the number of years he does bestow a number which is greater than our deserving? Would it be really wise or kind of our heavenly Father if he were always interposing to prevent us from suffering the natural consequences of our error or our negligence, because we were right at heart with him? Would that be the way to discipline, to purify, to perfect his children? No! when God lets death
Descend in sudden night On manhood"s middle day,
he is not unrighteous, nor is he really unwise or unkind. Get down far enough, and we stand on the rock of righteousness and wisdom and love. We may look at
III ALLEVIATING ASPECTS OF IT. No doubt, when Josiah found that he was "sore wounded," and that he could not recover, he would grieve more or less, as Hezekiah did. But as he confronted death he would become reconciled to the will of God, and he would, probably, have some hope concerning himself for the future, and would entrust his country to the care of God. But we have a much larger measure of alleviation than Josiah had. For there has visited us and spoken to us that Divine One who is the Resurrection and the Life indeed. And in the light of his revealing truth, and in the hope of his gracious promise, we look upon death as introducing us into another part of the kingdom of God another and a better; a sphere from which sin is shut out; and not only sin, but weariness and disappointment and sorrow; a sphere that will be ever brightening and broadening as added years reveal in us and to us "enlarged and liberated powers. C.
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 v23 All Judah and Jerusalem
All Judah and Jerusalem
"Judah" and "Jerusalem" represent the people who live there. AT: "All the people of Judah and Jerusalem" (See: Metonymy)
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translationWords
archer
servant
chariot
Jerusalem
die
bury
grave
mourn
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.