The king sent, and they gathered to him all the elders of Judah and of Jerusalem. The king went up to Yahweh’s house, and all the men of Judah and all the inhabitants of Jerusalem with him, with the priests, the prophets, and all the people, both small and great; and he read in their hearing all the words of the book of the covenant which was found in Yahweh’s house. The king stood by the pillar, and made a covenant before Yahweh, to walk after Yahweh, and to keep his commandments, his testimonies, and his statutes, with all his heart, and all his soul, to confirm the words of this covenant that were written in this book; and all the people agreed to the covenant. The king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out of Yahweh’s temple all the vessels that were made for Baal, for the Asherah, and for all the army of the sky, and he burned them outside of Jerusalem in the fields of the Kidron, and carried their ashes to Bethel. He got rid of the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places around Jerusalem; those also who burned incense to Baal, to the sun, and to the moon, and to the planets, and to all the army of the sky. He brought out the Asherah from Yahweh’s house, outside of Jerusalem, to the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast its dust on the graves of the common people. He broke down the houses of the male shrine prostitutes that were in Yahweh’s house, where the women wove hangings for the Asherah. He brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city. Nevertheless the priests of the high places didn’t come up to Yahweh’s altar in Jerusalem, but they ate unleavened bread among their brothers. He defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. He took away the horses that the kings of Judah had given to the sun, at the entrance of Yahweh’s house, by the room of Nathan Melech the officer, who was in the court; and he burned the chariots of the sun with fire. The king broke down the altars that were on the roof of the upper room of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of Yahweh’s house, and beat them down from there, and cast their dust into the brook Kidron. The king defiled the high places that were before Jerusalem, which were on the right hand of the mountain of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon. He broke in pieces the pillars, cut down the Asherah poles, and filled their places with men’s bones. Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he broke down; and he burned the high place and beat it to dust, and burned the Asherah. As Josiah turned himself, he spied the tombs that were there in the mountain; and he sent, and took the bones out of the tombs, and burned them on the altar, and defiled it, according to Yahweh’s word which the man of God proclaimed, who proclaimed these things. Then he said, “What monument is that which I see?” The men of the city told him, “It is the tomb of the man of God, who came from Judah, and proclaimed these things that you have done against the altar of Bethel.”
He said, “Let him be! Let no one move his bones.” So they let his bones alone, with the bones of the prophet who came out of Samaria. All the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke Yahweh to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel. He killed all the priests of the high places that were there, on the altars, and burned men’s bones on them; and he returned to Jerusalem.
The king commanded all the people, saying, “Keep the Passover to Yahweh your God, as it is written in this book of the covenant.” Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; but in the eighteenth year of king Josiah, this Passover was kept to Yahweh in Jerusalem. Moreover Josiah removed those who had familiar spirits, the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of Judah and in Jerusalem, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in Yahweh’s house. There was no king like him before him, who turned to Yahweh with all his heart, and with all his soul, and with all his might, according to all the law of Moses; and there was none like him who arose after him. Notwithstanding, Yahweh didn’t turn from the fierceness of his great wrath, with which his anger burned against Judah, because of all the provocation with which Manasseh had provoked him. Yahweh said, “I will also remove Judah out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, ‘My name shall be there.’ ”
Now the rest of the acts of Josiah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? In his days Pharaoh Necoh king of Egypt went up against the king of Assyria to the river Euphrates; and king Josiah went against him; and Pharaoh Necoh killed him at Megiddo, when he had seen him. His servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own tomb. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s place.
Jehoahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. He did that which was evil in Yahweh’s sight, according to all that his fathers had done. Pharaoh Necoh put him in bonds at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of one hundred talents of silver, and a talent of gold. Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there. Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Necoh. Jehoiakim was twenty-five years old when he began to reign, and he reigned eleven years in Jerusalem. His mother’s name was Zebidah the daughter of Pedaiah of Rumah. He did that which was evil in Yahweh’s sight, according to all that his fathers had done.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 5, 6, 9, 10, 11, 12, 13, 15, 16, 18, 22, 26, 29, 32, 33 Because he saw the great plagues of God that…
Because he saw the great plagues of God that were threatened, he knew no more speedy way to avoid them, than to turn to God by repentance which cannot come but of faith, and faith by hearing of the word of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37 2Ki 23:1 And the king sent, and they gathered…
2Ki 23:1 And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem.
Ver. 1. And the king sent.] This he did, that he might the better insure the promise made to himself; and avert, if possible, the judgments threatened against the people by Huldah the prophetess.
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 vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 29, 30, 32, 33, 34, 36, 37 The chief governors both of church and state.
The chief governors both of church and state.
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 vv1, 4, 25, 31 Josiah had received a message from God that there…
Josiah had received a message from God that there was no preventing the ruin of Jerusalem, but that he should deliver only his own soul; yet he did not therefore sit down in despair, and resolve to do nothing for his country because he could not do all he would. No, he would do his duty, and then leave the event to God. A public reformation was the thing resolved on; if any thing could prevent the threatened ruin it must be that; and here we have the preparations for that reformation. 1. He summoned a general assembly of the states, the elders, the magistrates or representatives of Judah and Jerusalem, to meet him in the house of the Lord, with the priests and prophets, the ordinary and extraordinary ministers, that, they all joining in it, it might become a national act and so be the more likely to prevent national judgments; they were all called to attend (Kg2 23:1, Kg2 23:2), that the business might be done with the more solemnity, that they might all advise and assist in it, and that those who were against it might be discouraged from making any opposition. Parliaments are no diminution at all to the honour and power of good princes, but a great support to them. 2. Instead of making a speech to this convention, he ordered the book of the law to be read to them; nay, it should seem, he read it himself (Kg2 23:2), as one much affected with it and desirous that they should be so too. Josiah thinks it not below him to be a reader, any more than Solomon did to be a preacher, nay, and David himself to be a door-keeper in the house of God. Besides the convention of the great men, he had a congregation of the men of Judah and the inhabitants of Jerusalem to hear the law read. It is really the interest of princes to promote the knowledge of the scriptures in their dominions. If the people be but as stedfastly resolved to obey by law as he is to govern by law, the kingdom will be happy. All people are concerned to know the scripture, and all in authority to spread the knowledge of it. 3. Instead of proposing laws for the confirming of them in their duty, he proposed an association by which they should all jointly engage themselves to God, Kg2 23:3. The book of the law was the book of the covenant, that, if they would be to God a people, he would be to them a God; they here engage themselves to do their part, not doubting but that then God would do his. (1.) The covenant was that they should walk after the Lord, in compliance with his will, in his ordinances and his providences, should answer all his calls and attend all his motions - that they should make conscience of all his commandments, moral, ceremonial, and judicial, and should carefully observe them with all their heart and all their soul, with all possible care and caution, sincerity, vigour, courage, and resolution, and so fulfil the conditions of this covenant, in dependence upon the promises of it. (2.) The covenanters were, in the first place, the king himself, who stood by his pillar (Kg2 11:14) and publicly declared his consent to this covenant, to set them an example, and to assure them not only of his protection but of his presidency and all the furtherance his power could give them in their obedience. It is no abridgment of the liberty even of princes themselves to be in bonds to God. All the people likewise stood to the covenant, that is, they signified their consent to it and promised to abide by it. It is of good use to oblige ourselves to our duty with all possible solemnity, and this is especially seasonable after notorious backslidings to sin and decays in that which is good. He that bears an honest mind does not shrink from positive engagements: fast bind, fast find.
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 vv1–35 And the king sent, and they gathered unto him…
And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. Josiah sent messengers throughout the land, and convened all the principal men in it at Jerusalem.
And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. Josiah sent messengers throughout the land, and convened all the principal men in it at Jerusalem.
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2 Kings 23:2
kg2 23:2
kg2 23:2
kg2 23:2And the king went up into the house of the Lord,.... To the temple, from his palace:
and all the men of Judah and all the inhabitants of Jerusalem with him: they met him there:
and the priests, and the prophets; the prophets Jeremiah, Zephaniah, and Uriah, who, though they might not be at Jerusalem when the book of the law was found, yet, upon this message of the king's, might come up thither from the countries where they were; the Targum interprets the word "scribes": and some take them to be the sons of the prophets, their disciples; in Ch2 34:30 they are called Levites:
and all the people, both small and great; a very numerous assembly:
and he read in their ears all the words of the book of the covenant which was found in the house of the Lord: that is, he caused it to be read by others, and perhaps by more than one, the congregation being so large.
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, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 20, 22, 24, 25, 26, 27, 29, 30, 32, 33, 34 Josiah reads the law to all the people, ver.…
Josiah reads the law to all the people, ver. 1, 2. Renews the covenant between God and them, ver. 3. Cleanses the temple, ver. 4. Roots out idolatry, ver. 5-20. Keeps a solemn passover, ver. 21- 23. Clears the land of witches, ver. 24. A general commendation of him, ver. 25. His untimely death, ver. 26-30. The reigns of Jehoahaz and Jehoiakim, ver. 31-37.
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, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 22, 24, 25, 26, 29, 30, 31, 33, 34, 35, 37 Josiah reads in the temple to the elders of…
CHAPTER XXIII
Josiah reads in the temple to the elders of Judah, the priests,
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the prophets, and the people, the book of the covenant which
had been found, 1, 2.
He makes a covenant, and the people stand to it, 3.
He destroys the vessels of Baal and Asherah, and puts down the
idolatrous priests; breaks down the houses of the sodomites,
and the high places; defiles Topheth; takes away the horses of
the sun; destroys the altars of Ahaz; breaks in pieces the
images; and breaks down and burns Jeroboam's altar at Beth-el,
4-15.
Fulfils the word of the prophet, who cried against the altar at
Beth-el, 16-18.
Destroys the high places in Samaria, slays the idolatrous
priests, and celebrates a great passover, 19-23;
and puts away all the dealers with familiar spirits, c., 24.
His eminent character he is mortally wounded at Megiddo, and
buried at Jerusalem, 25-30.
Jehoahaz reigns in his stead, and does evil in the sight of the
Lord, 31, 32.
Is dethroned by Pharaoh-nechoh; and Eliakim, his brother, called
also Jehoiakim, made king in his stead; the land is laid under
tribute by the king of Egypt, and Jehoiakim reigns wickedly,
33-37.
NOTES ON CHAP. XXIII
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 vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 24, 25, 26, 27, 29, 30, 32, 33, 34, 37 2Ki 23:1. The king sent and gathered unto him…
2Ki 23:1. The king sent and gathered unto him all the elders — Although he had received a message from God, that there was no preventing the ruin of Jerusalem, and that he only should deliver his own soul; yet he does not therefore sit down in despair, and resolve to do nothing for his country, because he could not do all he would. But he will endeavour to do his duty, and then leave the event to God. He knew, if any thing could prevent, delay, or alleviate the threatened ruin, it must be a public reformation. He therefore makes preparations for this, by summoning a general assembly of the magistrates, or representatives of the people, with the priests and prophets, the ordinary and extraordinary ministers of God: that, these all joining in it, what was done might become a national act, and so be the more likely to prevent national judgments; and that so many principal persons advising and assisting in it, the whole business might be transacted with more solemnity, and such as were against it might be discouraged from making any opposition.
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 vv2, 3, 4, 21, 22, 24, 25, 26, 27, 28, 29, 30, 33, 34, 36 The prophets - The suggestion to regard this word…
The prophets - The suggestion to regard this word an error of the pen for “Levites,” which occurs in Chronicles (marginal reference), is unnecessary. For though Zephaniah, Urijah, and Jeremiah are all that we can name as belonging to the order at the time, there is no reason to doubt that Judaea contained others whom we cannot name. “Schools of the prophets” were as common in Judah as in Israel.
He read - The present passage is strong evidence that the Jewish kings could read. The solemn reading of the Law - a practice commanded in the Law itself once in seven years Deu 31:10-13 - had been intermitted, at least for the last 75 years, from the date of the accession of Manasseh.
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 vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 24, 25, 26, 29, 30, 31, 33, 34, 36, 37 Prophets. Chaldean, "scribes." But there were many prophets at…
Prophets. Chaldean, "scribes." But there were many prophets at this time, who were ordered to come and renew the covenant with God. --- He read, in person, acting as a mediator, in imitation of Moses, Josue, Samuel, Joiada, and Ezechias. (Calmet)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v31 The Monarchy From The Reign Of Jehoahaz To That…
THIRD SECTION
The Monarchy From The Reign Of Jehoahaz To That Of Zedekiah
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(2Ki_23:31 to 2Ki_25:30)
A.—The Reigns of Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah
2Ki_23:31 to 2Ki_25:7
31Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. 32And he did that which was evil in the sight of the Lord, according [like] to all that his fathers had done. 33And Pharaohnechoh put him in bands [took him captive] at Riblah in the land of Hamath, that he might not reign1 in Jerusalem; and put the land to [laid upon the land] a tribute of a hundred talents of silver, and a talent of gold. 34And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there: 35And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every [each] one according to his taxation [assessment], to give it unto Pharaohnechoh.
36Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother’s name was Zebudah, the daughter of Pedaiah of Rumah. 37And he did that which was evil in the sight of 2Ki_24:1 the Lord, according to all that his fathers had done. In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. 2And the Lord sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy [devastate] it, according to the word of the Lord, which he spake by 3his servants the prophets. Surely [Only] at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to [in]2 all that he did; 4And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the Lord would not pardon. 5Now the rest of the acts of Jehoiakim, and all that he did, are they 6not written in the book of the Chronicles of the kings of Judah? So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead. 7And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt.
8Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother’s name was Nehushta, the daughter of Elnathan of Jerusalem. 9And he did that which was evil in the sight of the Lord, according [like] to all that his father had done. 10At that time the servants of Nebuchadnezzar king of Babylon came3 up against Jerusalem, and the city was besieged. 11And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. 12And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his 13[the king of Babylon’s] reign. And he carried out thence all the treasures of the house of the Lord, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the Lord, as the Lord had said. 14And he carried away [captive] all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. 15And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. 16And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. 17And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah.
18Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. 19And he did that which was evil in the sight of the Lord, according [like] to all that Jehoiakim had done. 20For through the anger of the Lord it came to pass in Jerusalem and Judah, until he had cast them out from his presence [.] that [omit that; insert And] Zedekiah rebelled 2Ki_25:1 against the king of Babylon. And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched 2against it; and they built forts [siege-works] against it round about. And the city was besieged unto the eleventh year of king Zedekiah. 3And on the ninth day of the fourth [omit fourth]4 month the famine prevailed in the city, and there was no bread for the people of the land. 4And the city was broken up [a breach was made in the city], and all the men of war fled by night by the way of the gate between two walls, which is by the king’s garden (now the Chaldees were against the city round about [had invested the city]:) and the king5 went the way toward the plain. 5And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him. 6So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. 7And they slew the sons of Zedekiah before his eyes, and [he] put out the eyes of Zedekiah, and [they] bound him with fetters of brass, and carried him to Babylon.
EXEGETICAL AND CRITICAL
2Ki_23:31. Jehoahaz was twenty and three years old. This son of Josiah is called by Jeremiah (22:11) Shallum (שַׁלֻּם), which name, according to Hengstenberg, Keil, and Schlier, is significant, and means: “He who shall be recompensed,” referring to his fate (2Ki_23:33-34). But why should this king be expressly so named when others, as, for instance, Jehoiachin and Zedekiah, met with a similar fate (chaps. 24:15; 25:7)? According to Junius, Hitzig, and Thenius, Jeremiah gave him the name Shallum, with reference to his reign of three months (2Ki_15:13), in the same manner as Jezebel named Jehu “Zimri, murdered of his master” (2Ki_9:31). But this also is forced and invented. In 1Ch_3:15, in the enumeration of the sons of Josiah, he is called Shallum instead of Jehoahaz, but we may be certain that the chronicler did not put in a “symbolical” name, which the prophet only once used with particular significance and emphasis, by the side of three other actual names, and in a dry genealogical list. Shallum was the name which this king actually bore before his accession to the throne. When he became king he received another name, just as Eliakim and Mattaniah did (2Ki_23:34; 2Ki_24:17). Shallum took the name Jehoahaz, i.e., He-whom-Jehovah-sustains. The people made him king in place of his elder brother, and Shallum seemed a name of evil omen, inasmuch as the former king Shallum [of Israel] only reigned for one month. According to Josephus, Jehoahaz reigned three months “and ten days.”
2Ki_23:33. And Pharaoh-necho took him captive at Riblah in the land of Hamath. וַיַּאַסְרְהוּ is generally translated: he bound him, or put him in bands, but אסר has also “the primary meaning, to make captive, without the notion of fettering, Gen_42:16” (Gesenius), and, taking into consideration 2Ki_17:4, this more general signification is here to be preferred.—The city of Riblah (now the village Ribleh) belonged to the district of the Syrian city Hamath at the foot of Mt. Hermon (Antilebanon), on the river Orontes, that is, therefore, on the northernmost boundary of Palestine towards Damascus (1Ki_8:65; 2Ki_14:25; Amo_6:14). Riblah lay in a large and fruitful plain on the high-way which led, by way of the Euphrates, from Palestine to Babylon. At a later time Nebuchadnezzar also established his headquarters there (2Ki_25:6; 2Ki_25:20-21. See Winer, R.-W.-B. II. s. 323). It can hardly be the same Riblah which is mentioned in Num_34:11 (see Keil on that passage). If Necho had already advanced, since the battle of Megiddo in which Josiah fell (2Ki_23:29), on his way to the Euphrates, as far as Riblah, it cannot be that, during the three months that Jehoahaz reigned, he had also made a detour to Jerusalem and besieged and taken that city. Shalmaneser spent three years in besieging and taking Samaria, which was not so strongly fortified (2Ki_17:5). Moreover, Necho did not probably “quit the main army without great necessity while it was advancing against a powerful enemy” (Winer). The text says distinctly that he took Jehoahaz prisoner in Riblah and not in Jerusalem, and it gives no support to Keil’s statement, that, while the main army advanced slowly towards Riblah, “he sent a detachment to Jerusalem to take that city and dethrone the king.” In that case he must have captured the king in Jerusalem and not in Riblah. The attempt has been made to sustain this notion that Necho took Jerusalem by a statement of Herodotus (II. 159): μετά τήν μάχην (at Megiddo) Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἶλε. But it is now universally admitted that Κάδυτις cannot mean Jerusalem, but rather that it was some sea-port (cf. Herod. III. 5), although this does not necessarily imply that it was Gaza, as Hitzig and Starke affirm. [It is Kadesh, a city of Syria, on the Orontes, near to Emessa, the ruins of which have lately been discovered.—Lenormant.] We are not told how Jehoahaz came to Riblah, but it certainly was not, as the old expositors supposed, with a large army in the intention of repeating his father’s attempt to arrest Necho’s advance, for the army of Judah had perished in the battle of Megiddo. According to Josephus, who says nothing of any capture of Jerusalem by Necho, the latter summoned Jehoahaz to come to his camp (μεταπέμπεται πρὸς αὐτὸν), and took him captive when he came. This is more probable than that he came of his own accord, “perhaps to seek from the victor the ratification of his election to the throne” (Thenius). However that may be, he was unexpectedly made a captive at Riblah. We may infer, as Ewald does, from Eze_19:4, where he is likened to a young lion whom “the nations” had taken “in their pit” (certainly not, therefore, at Jerusalem), that he was “treacherously” bound and carried away captive to Egypt. [See the Supplem. Note below, at the end of this section.]—The words בִּמְּלֹךְ בִּירוּשָׁלָםִ are translated by Keil: “When he had become king in Jerusalem.” That, however, had been said just before in 2Ki_23:31, and is understood from the connection as a matter of course, so that it would be a mere idle remark. Neither can the translation: “Because he had exalted himself to be king in Jerusalem” (Dereser), or, dum regnaret (Vatablus) be sustained. We must, therefore, adopt the keri מִמְּלֹךְ, as is done by the Chaldee version, the Sept. (τοῦ μὴ βασιλεύειν ἐν ’Ιερουσαλήμ), and the Vulg. (ne regnaret in Jerusalem). This is further confirmed by the parallel passage (2Ch_36:3) in which the verse is abbreviated: “And the king of Egypt put him down (וַיְסִירֵהוּ) [i.e., removed him, set him aside] at Jerusalem.” (The Sept. have in that place ἔδησεν which represents the Hebrew of Kings, and they have here μετέστησεν which represents the Hebrew of Chronicles.) In 3 Esra 1:3 also we find: καὶ ἀπέστησεν αὐτὸν βασιλεὺς Αἰγύπτου τοῦ μὴ βασιλεύειν ἐν ’Ιερουσαλήμ. It is not necessary to suppose, with Ewald, that מִמְּלֹךְ was “dropped out” from 2Ch_36:3; still less, with Thenius, to read in this place, וַיְסִירֵחוּ instead of וַיַּאַסְרֵהוּ.—And laid upon the land a tribute. The relative amount of the silver and the gold is remarkable, one hundred talents of silver to one of gold, but, as the same figures are given in 2Ch_36:3 and in 3 Esra 1:36, we are not justified in changing them, as Thenius does, appealing to 2Ki_18:14, and adopting the statement of the Sept. that there were ten talents of gold instead of one. It may be that Necho wanted silver, which was rarer in the Orient, or that he did not wish to alienate the country too much from himself by pitiless severity. The entire tribute amounted, according to Thenius, to 230,000 thaler [$165,600]; according to Keil the gold amounted to 25,000 thaler [$18,000], and the silver to 250,000 thaler [$180,000].
2Ki_23:34. And Pharaoh-necho made Eliakim, son of Josiah, king, &c. After the victory at Megiddo and the death of Josiah, Necho regarded himself as master of the country, and therefore he would not recognize as king Jehoahaz, who had been elevated to the throne by the people without his (Necho’s) consent. Possibly also, as has often been assumed, either the elder brother Eliakim, who had been passed over, had appealed to Necho, or the Egyptian party had, by its intrigues, induced Necho, after setting aside Jehoahaz, to appoint the elder brother, and not a foreigner, for instance one of his own generals. He changed his name, as was the customary sign of subjection and vassalage (2Ki_24:17; Dan_1:7). It appears that the choice of a name was left to Eliakim, who only changed—אֶל to—יְהוֹ in the composition of his former name so that its signification: God (Jehovah) will-establish, remained the same. Whether he did this “in intentional contradiction to the humiliation of the royal dynasty of David, which Jeremiah and the other prophets had threatened” (Keil), is very doubtful. Menzel very mistakenly infers that the name Jehoiakim pleased Necho better “on account of the connection with the Egyptian moon-God.”—And took Jehoahaz away, לקח does not mean here: “He had taken prisoner,” any more than it does in 2Ki_23:30. This much has already been stated in 2Ki_23:33. It only means that he did not leave him in Riblah where he had taken him captive, but took him away from there (Gen_2:15). The Sept. and the Vulg. read, instead of וַיּבֵא ,וַיָּבֹא; et duxit, and in Chronicles we find וַיְבִיאֵהוּ, but וַיָּבֹא implies that Jehoahaz came to Egypt before Necho returned thither.—”In 2Ki_23:35 the details in regard to the payment of the tribute imposed by Necho are given before the history of the reign of Jehoiakim is entered upon, because the payment of that tribute was one of the conditions on which he was elevated to the throne” (Keil). אַךְ = nevertheless, but in order to obtain the sum; he did not pay it out of his own means. He demanded contributions “from each one, even from the humblest inhabitant” (Ewald). This place shows that by “the people of the land” we have not to understand, as Thenius does, the “national militia,” or the “male population fit for war.”
2Ki_23:36. Jehoiakim was twenty and five years old. He was therefore two years older than Jehoahaz (2Ki_23:31), and must have been begotten by Josiah in the fourteenth year of the latter’s age. His mother was not the same person as the mother of Jehoahaz. Rumah, her native place, is probably identical with Arumah in the neighborhood of Shechem (Jdg_9:41).—
2Ki_24:1. In his days Nebuchadnezzar king of Babylon came up. On the name נְבֻכַדְנֶאצַּר (Jeremiah generally, and Ezekiel always, writes it נְבוּכַדְרֶאצַּר), its different forms, and its significance, see Gesenius, Thesaurus, II. p. 840, and Niebuhr, Gesch. Assyr. s. 41. [The name is Nabu-kudurri-uzur, and means either Nebo-protects-the-youth (Oppert), or, Nebo-is-the-protector-of-landmarks (Sir H. Rawlinson)—Rawlinson, Five Great Mon. III. 80.] He was the son of Nabopolassar, and he appears here for the first time in this history. The question as to the time in Jehoiakim’s reign at which he made this expedition can be answered from other data with tolerable certainty. According to Jer_25:1, the fourth year of Jehoiakim’s reign was the first of Nebuchadnezzar, and according to Jer_46:2 this fourth year of Jehoiakim was the year in which Nebuchadnezzar inflicted a decisive defeat upon Necho near Carchemish, a large well-fortified city at the junction of the Chaboras and the Euphrates (Winer. R.-W.-B. I. s. 211 sq.). Moreover, according to Jer_36:1, Jeremiah commissioned Baruch, in this fourth year of Jehoiakim, to write down his discourses in a book which was read in public on a great fast day which was held in the ninth month, that is, towards the end of the fifth year of Jehoiakim (Jer_24:9). This fast-day was not ordained on account of a misfortune which had already been experienced. “in order, by humiliation and submission, to turn aside the wrath of God, and to implore the divine pity” (Keil), but “evidently, because Jehoiakim was alarmed at the approach of the Chaldeans, and saw in it danger of a calamity to the country which might perhaps yet be averted” (Ewald); for Jehoiakim, when he heard that the book had been read, commanded it to be brought, and then cast it into the fire, because there was written in it: “The king of Babylon will certainly come and destroy this land” (22 Kings 24:29, cf. also Jer_24:3). At the time of this fastday, therefore, Nebuchadnezzar had not yet come. His coming was something to be looked forward to even in the ninth month of the fifth year of Jehoiakim. It follows that his expedition took place, at the very earliest, at the end of the fifth, or at the beginning of the sixth, year of Jehoiakim’s reign. How far southward he penetrated, whether as far as Egypt, as some suppose, is uncertain. The supposition that he at this time captured the strongly fortified city of Jerusalem (Keil), and even took captive a part of the inhabitants of the city or country, as he did at a later time under Jehoiachin, is not sustained by anything in the Book of Kings or in Jeremiah. It is inconceivable that he should have done so and yet no mention of it be found in Scripture. This much only is certain: that Jehoiakim then “became subject to him for three years,” that is, until the eigth or ninth year of his reign (Jer_24:1), which may well have come to pass without the capture of Jerusalem, or the deportation of its inhabitants, although we do not know the manner in which it did come about. We have, therefore, to present to our minds the course of events as follows: After Necho had defeated Josiah at Megiddo and taken Jehoahaz captive at Riblah, and had made Jehoiakim king, he pushed on northeasterly towards the Euphrates, but he was met and so severely defeated by Nebuchadnezzar at Carchemish that he was obliged to give up his plan of conquering Assyria and retreat to Egypt. The victor, Nebuchadnezzar, then advanced through the territory east of Jordan, where he had little opposition to encounter (Knobel, Prophet. II. s. 227), and made the king of Judah, who had for five years been a vassal of the king of Egypt, subject to himself. After three years, however, Jehoiakim revolted, but for the remaining two or three years of his reign he was hard pressed by bands of Chaldeans, Syrians, Moabites and Ammonites, who were probably incited to invasion by Nebuchadnezzar, for he was too much occupied in other directions, in consequence of the death of his father, to march against Judah in person. When he found opportunity he appeared in person with an army “to punish the revolt, and he took vengeance for it upon the son [Jehoiachin] who had recently succeeded Jehoiakim” (Thenius), especially because Jehoiachin had not at his accession, immediately submitted to the Babylonian authority.
Against this natural and simple conception of the course of events two biblical texts may be cited. 2Ch_36:6 reads: “Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon. Nebuchadnezzar also carried [some] of the vessels of the house of the Lord to Babylon, and put them in his temple at Babylon.” It is not here asserted that Jehoiakim was actually brought as a captive to Babylon, and this can, in fact, hardly have been the fact, for he was king in Jerusalem not eight or nine but eleven years (2Ki_23:36; 2Ch_36:5). It would be necessary, therefore, to assume that he was set at liberty again and came back to Jerusalem as king, of which we have no hint anywhere, and which is highly improbable. Certainly he did not die in Babylon (2Ki_24:6; cf. Jer_22:17-19). The Sept. filled out the meagre story of Jehoiakim in Chronicles from this account, but omitted entirely the words: “And bound him in fetters,” &c., evidently because they considered them incorrect. In view of the remarkable brevity and superficiality with which the chronicler treats the history of Jehoiakim and Jehoiachin, it appears, as Hitzig supposes (note on Dan_1:2), that he confused the two, for, according to our more detailed and more accurate account, the incidents which he mentions as having occurred to Jehoiakim really happened to Jehoiachin (2Ki_24:13-15). Josephus (Antiq. x. 6, 1) seems to have made the same mistake, for he confuses the history of the two kings. He says that Jehoiakim, on the promise that no harm should happen to him, admitted Nebuchadnezzar into the city, but that the Babylonian broke his word and put to death the king and the principal men threw the body of the king under the wall, and left it unburied, took about 3,000 Jews, among whom was Ezekiel, away captive to Babylon, and placed Jehoiakim’s son, Jehoiachin, on the throne. Then that, fearing lest Jehoiachin might, out of revenge for his father’s murder, lead the city to revolt, he sent an army to Jerusalem, but gave an oath to Jehoiachin that, in case the city should be taken, no harm should befall him. That then the king of Judah surrendered, in order to spare the city, but was nevertheless taken away into captivity with 10,000 other captives. It appears that Josephus was not able to harmonize the account in Chronicles with the account here, and so he mixed them both up together, not writing history but inventing it.—
The other text which may be cited against the construction of the history above given is Dan_1:1 : “In the third year of Jehoiakim, king of Judah, came Nebuchadnezzar king of Babylon unto Jerusalem and besieged it (וַיַּצַר [pressed it hard] see Isa_21:2; Jdg_9:31; Est_8:11), and the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God,” &c. It is true that this passage does not say that the city was besieged and taken, and that then the king was bound and taken away to Babylon. When the Chaldeans had driven the Egyptians out of Palestine, Jehoiakim found himself in great distress, and, in order not to lose his crown and his kingdom, he surrendered to the king of Babylon, gave him some of the temple ornaments and utensils, and, probably enough, also gave him certain hostages, among whom was Daniel. But the statement that this took place in the third year of Jehoiakim does not agree with the statements above quoted from Jeremiah. No one has yet succeeded in removing the discrepancy, although very many attempts have been made (see a critical analysis of these attempts by Rösch in Herzog’s Real-Encyc. XVIII. s. 464). The latest of these attempts, that of Keil, which insists that we “must regard the third year of Jehoiakim, in Dan_1:1, as the terminus a quo of Nebuchadnezzar’s coming, i.e., must understand that statement to mean that Nebuchadnezzar began the expedition against Judah in that year; that Necho was defeated at Carchemish in the beginning of Jehoiakim’s fourth year, and that, in consequence of this victory, Jerusalem was taken and Jehoiakim was made tributary in the same year,” is unsatisfactory especially in view of Jer_36:9. There is scarcely any escape remaining except to assume that Daniel reckoned from some other point of time which we cannot now specify. It is not admissible to give his one statement the preference over the numerous chronological statements of Jeremiah, since these are consistent with one another, and with the historical connection, and are, moreover, as will be shown below in the review of the chronology of this period, in perfect harmony with all the other chronological data both in Jeremiah and in the Book of Kings, while the statement in Daniel, if it is taken as fixed and correct, introduces confusion. [See the Supplement. Note below.]
2Ki_24:2. And the Lord sent against him bands, &c. It is not stated what impelled Jehoiakim after three years to try to throw off the yoke of Nebuchadnezzar. Perhaps his courage rose again when Nebuchadnezzar had withdrawn and was fully occupied in other parts of his immense kingdom. Perhaps also he hoped for aid from Egypt. Before Nebuchadnezzar himself could come, “bands” (גְּדוּדִים in distinction from חַיִל, 2Ki_25:1, not an organized army) devasted the country, though they could not take the capital. “All the nationalities here mentioned had no doubt been obliged to recognize Nebuchadnezzar’s supremacy, and they gratified their own hate against Judah at the same time that they served his purposes” (Thenius). The וֹ in לְהֵאַּבִידוֹ does not refer to Jehoiakim (Luther: dass sie ihn umbrächten [that they might put him to death]), but to “Judah” which immediately precedes. This is evident from 2Ki_24:3. On 2Ki_24:2-4 Starke observes: “It is expressly said: ‘The Lord sent,’ and again: ‘According to the word of the Lord,’ and in 2Ki_24:3 again: ‘Surely at the commandment of the Lord came this’ (i.e., it came to pass only because the Lord had commanded it), and again in 2Ki_24:4 : ‘The Lord would not pardon,’ in order that in all this the hand of God might appear and be recognized, and that men might not think that these judgments came upon Judah by accident, or merely on account of the physical strength of the Babylonians.” The author means to say that the judgments which had long been threatened and predicted by the prophets (Isaiah, Micah, Huldah, Habakkuk, Jeremiah) now began. The invasion of all these bands on every side was the presage of the downfall of the kingdom, for from this time on came one misfortune after the other, and the kingdom and nation moved on steadily towards their downfall.
2Ki_24:3. Only at the commandment of the Lord, i.e., it came only for the reason that God had so willed it. Instead of עַל־פִּי Ewald and Thenius desire to read עַל־אַף as in 2Ki_24:20, i.e., because of the wrath of God. The Sept. have: πλὴν θυμὸς κυρίου ἦν ἐπὶ τὸν ’Ιούδαν; the Vulg. has: per verbum. The change in the text is not necessary. For the sins of Manasseh, see notes on chap. 21. The sin of Manasseh was far greater and heavier than that of Jeroboam. Judah gave itself up to this sin so entirely that not only were all the warnings and exhortations of the prophets ineffectual, but also the stern measures of Josiah could not effect anything in opposition; on the contrary, as we see from the words of Jeremiah, after his death this sin once more permeated the national life. The sins of Manasseh were not, therefore, avenged upon the people, but, because they persisted in them, they fell under the judgments of God. [That is, the nation was not punished under Jehoiakim for sins which Manasseh and his contemporaries had committed. The “sins of Manasseh” had become a designation for a certain class of offences, and a particular form of public and social depravity, which was introduced by Manasseh, but of which generation after generation continued to be guilty.—W. G. S.] Keil is mistaken when he thus states the connection between 2Ki_24:1 and 2Ki_24:2, and the following verses: “After God had given the nation into subjection to the Babylonian supremacy, as a punishment for its sins, every revolt against that power was a revolt against Him.”—In 2Ki_24:5 we find the last reference to the Book of the Chronicles of the kings of Judah. The history of Jehoiakim therefore seems to have formed the conclusion to this book.
2Ki_24:6. So Jehoiakim slept with his fathers. The details which are given elsewhere in mentioning the death of a king, as to his burial and the place of his sepulture, are here wanting, certainly not through accident or error. Jeremiah says of Jehoiakim, Jer_22:19 : “He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem,” and, Jer_36:30 “He shall have none to sit upon the throne of David, and his dead body shall be cast out in the day to the heat and in the night to the frost.” As the statement that he “slept with his fathers” means neither more nor less than that he came to death, this text does not exclude or deny the fulfilment of the prophecy; nor can the statement which is interpolated in the Sept.: καὶ ἐκοιμήθη ’Ιωακεὶμ μετὰ τῶν πατέρων ἑαυτοῦ, καὶ ἐτάφη ἐν γανοζὰν μετὰ τῶν πατέρων ἑαυτοῦ, for which there are no corresponding words in the Hebrew, avail, as Thenius believes, to prove the non-fulfilment of the prophecy. On the contrary, Ewald infers from the prophecy, which, however, he says “was written, in its present form, after the event,” that the following is the circumstantial story of Jehoiakim’s death: “Probably he had complied with a treacherous invitation of the enemy to visit his camp, for the purpose of making a treaty, and as soon as he came out he was taken prisoner in the very sight of his own capital. But as he resisted with rage and violence, he was borne away by force, and shamefully put to death. Even an honorable burial, for which his family no doubt entreated, was harshly refused.” This representation of the incident goes beyond the prophecy even, and builds history upon it. Winer supposes that Jehoiakim’s body was thrown out after, and in consequence of, the capture of the city in the reign of Jehoiachin (2Ki_24:10), “on which occasion either the enemy, or perhaps the inhabitants of Jerusalem themselves, showed their rage against the hated king,” but, according to Jeremiah, he met with no burial at all. We therefore limit ourselves to the assumption, which is also made by Keil, “that he perished in a battle with some one of the irregular marauding bands mentioned above, and was not buried.”
2Ki_24:7. And the king of Egypt came not again any more, &c. This remark is here inserted in order to show under what circumstances Jehoiachin succeeded his father (2Ki_24:6), and how it came that he only reigned for so short a time (2Ki_24:8). Necho had retired finally from Asia after such losses that he could not venture again to meet his victorious enemy, therefore Judah could expect no more support from him. Much less could it attempt alone to resist the conqueror from whom it had revolted. The river of Egypt is not the Nile, but the stream now known as Arish, which forms the southern boundary of Palestine (1Ki_8:65; Isa_27:12).
2Ki_24:8. Jehoiachin was eighteen years old, &c. The form of the name יְהוֹיָכִין which occurs here and in Chronicles (II. 36:8, 9), is the full and original form. The signification is “He-whom-Jehovah-confirms.” In Eze_1:2 we find יוֹיָכִין; in Jer_27:20; Jer_28:4 : יְכָנְיָהוּ; and in Jer_22:24; Jer_22:28 : בָּנְיָהוּ, which last is probably a popular abbreviation of the name. Instead of eighteen years the chronicler gives eight years, evidently through an omission of י = 10. The grounds adduced by Hitzig (note on Jer_22:28) in favor of eight are swept away by ver 15 of this chapter, where the king’s “wives” are mentioned. There is no reason to cast suspicion upon the more accurate statement of the chronicler: “three months and ten days,” as Thenius does. Elnathan belonged to the שָׁרִים at the court of Jehoiakim, Jer_26:22; Jer_36:12; Jer_36:25.
2Ki_24:10. At that time, &c. The chronicler says instead: “When the year was expired” [more correctly it would read: “At the turning-point of the year,” i.e., either the spring equinox, or the beginning of the Jewish year, both of which came at nearly the same time; the time at which military movements were commenced], i.e., in the spring, not “late in the summer or in the autumn” (Thenius). Nebuchadnezzar sent out his generals (עֲבָדִים), in the first place, with the army to besiege the city. Afterwards he came himself, in order to be present at the capture (see notes on 2Ki_24:2).—And Jehoiachin, king of Judah, went out, &c., 2Ki_24:12. יָצָא, as in 2Ki_18:31, is the ordinary expression for besieged who go out to surrender to the besiegers (1Sa_11:3; Jer_21:9; Jer_38:17). Jehoiachin perceived that the city would not be able to hold out very long, and therefore determined to surrender, in the hope of meeting with grace from Nebuchadnezzar, and of being allowed to keep his kingdom, though as a vassal. He therefore went out with his mother as the Gebirah (1Ki_15:13), and with his ministers and officers, but his hopes were all disappointed. Nebuchadnezzar distrusted him, not without reason, and he desired to punish the father in the son. וַיִּקַּח, he seized him, not “he received him graciously” (Luther and the Calw. Bib.), for, if the latter were the meaning, he would have restored him as a vassal, but he dethroned him and took him into exile. The eighth year of Nebuchadnezzar, who became king in the fourth year of Jehoiakim (Jer_25:1), fell in the year after the eleven-year reign of Jehoiakim had closed. On Jer_52:28 sq. see below.
2Ki_24:13. And he carried out thence, &c., that is, from the city which he had entered after seizing the king and his chief men. In the first place he took all there was in the treasuries of the temple and the royal palace, and then he took the utensils of the temple. The meaning of וַיְקַצֵּץ is not altogether clear. “To tear off the gold surface” (Keil) is a meaning which is not applicable to “all the vessels,” for many of these were entirely of gold, as, for instance, the candlesticks, and such, we may be sure, he did not leave behind. The Sept. have συνέκοψε, the Vulg. concidit or confregit (2Ki_18:16), hence Thenius renders it: “to crush into shapeless masses,” but, if this had been done, Cyrus would not have been able to give these articles back again to the Jews, as it is stated in Eze_1:7-11 that he did do. We must understand it to mean, to tear away violently, avellit (Winer), for the most of these articles were no doubt fastened to the floor of the temple. הֵיכָל does not mean the temple as a whole, but the sanctuary, the “dwelling,” all the articles in which were of gold. Nebuchadnezzar did not take away the brazen vessels from the forecourt until he destroyed Jerusalem (2Ki_25:13 sq.).—As the Lord had said, 2Ki_20:17; cf. Jer_15:13; Jer_17:3.
2Ki_24:14. And he carried away captive all Jerusalem. He left only the poorest and humblest of the population, because nothing was to be feared from them (see Jer_39:10 : “the poor of the people which had nothing”). 2Ki_24:14 states in general, and in round numbers, what persons were taken into exile. There were two classes: first, the שָׂרִים, the chiefs [E. V. “princes”], not the military chiefs, but the chief men of rank, the nobles, and the גִּבּוֹרֵי הַחַיִל, i.e., the mighty men of wealth, the rich (2Ki_15:20); and second, הֶחָרָשׁ, the artisans, the workers either in brass, or iron, or wood (Isa_44:12-13; Gen_4:22; 1Ki_7:14), and הַמִּסְגֵר, i.e., not “common laborers who broke stone and carried burdens” (Hitzig on Jer_24:1), but, literally, one who shuts in, encloses, or locks up, from סגר, to close, or shut up, and so, according to Ewald: “persons who are skilled in siege operations (from הסגיר, to invest or enclose, cf. Jer_13:19),” but we prefer to understand by it locksmiths, inasmuch as these also made weapons (1Sa_13:19). When these persons were taken away into captivity the rest were deprived of the power to revolt or to make war. There were in all ten thousand of the exiles. 2Ki_24:15-16 are not a mere repetition of 2Ki_24:14; they particularize what 2Ki_24:14 stated in general. The king and his court are mentioned first, then the אוּלֵי הָאָרֶץ (keri, אֵילֵי), that is, the mighty men of the land, who are included in the שָׂרִים in 2Ki_24:14, then the אַנְשֵׁי הַחַיִל, who are there called גִּבּוֹרֵי הַחַיִל. There were seven thousand of the rich and noble, and one thousand of the two classes of artisans. הַכֹּל in 2Ki_24:16 (not וְכֹל) “gathers in one all who have been mentioned, and it is then specified in regard to them that they were all men in the prime of life, and that they were familiar with the use of weapons” (Thenius). We see from Jeremiah 29. that there were also priests and prophets among them, and according to Josephus, (Antiq. x. 6, 3) especially ὁ προφήτης ’Ιεζείλος παῖς ὤν. Cf. Eze_1:1-3. 2Ki_24:17. Mattaniah was, according to 1Ch_3:15, the third son of Josiah, so that he was the uncle of the exiled king Jehoiachin (Jer_37:1). אָחִיו, 2Ch_36:10, must not, therefore, be translated: “his brother,” but: “his cousin,” or, “his relative,” a sense in which it frequently occurs. (Sept. ἀδελφὸν τοῦ πατρὸς αὐτοῦ). On the change of name see notes on 2Ki_23:34. Nebuchadnezzar did not choose the name, he only approved of the new name chosen by the king, as Necho had done in the case of Jehoiakim. מַתָּן, gift, is changed to צֶדֶק, justice, righteousness, so that the name means: “the righteousness of Jehovah,” that is, “he by whom Jehovah executes justice.” It is hardly probable that the king meant by this name to identify himself with יְהוָֹה צִדְקֵנוּ promised by Jeremiah (23:6), as Hengstenberg and Von Gerlach think; it is much more likely that the prophet took occasion from the king’s name, with which his character did not at all correspond, to promise that one should come to whom alone this name might justly be applied.—Nebuchadnezzar showed himself merciful in that he put another member of the native dynasty on the throne, and did not appoint a stranger and foreigner as viceroy.
2Ki_24:18. Zedekiah was twenty and one years old. Of the passage from this verse on to the end of the book, Jer_52:1-34 is a duplicate, almost word for word. The only differences are that Jerem. lacks 2Ki_25:22-26, and 2 Kings lacks Jer_52:28-30. It follows that neither one is borrowed from the other. Moreover there are also a few other slight differences, as, for instance, 2Ki_25:16-17 compared with Jer_52:20-23. It is certain that the fifty-second chapter of Jeremiah is an appendix to the discourses of that prophet, and that it does not come from his hand, for it is impossible that he should have survived the liberation of Jehoiachin (Jer_52:31). (See the Introd. § 1.) Although it is not true that the text in Kings is “thoroughly corrupt” (Hitzig), yet that in Jerem. is, on the whole, to be preferred, and is therefore the more original. On the other hand, that of Kings has some peculiar excellences, as, for instance, 25:6, 7, 11, 17 compared with Jer_52:9-10; Jer_52:15; Jer_52:20. We are driven to a conclusion similar to that which we reached in regard to the history of Hezekiah (see p. 201), and which is adopted also by Keil and Thenius, that both narratives were borrowed from one source which is now lost.—The mother of Zedekiah was also, according to 2Ki_23:31, the mother of Jehoahaz; he was, therefore, the full brother of the latter, and the step-brother of Jehoiakim (Jer_23:36). On 2Ki_24:20 see notes on 24:3. The author means to say that, as this king and the people persisted in their evil ways, the judgment which had long been threatened was executed in this reign. The special occasion of it was his revolt from Nebuchadnezzar who had put him upon the throne, and, according to 2Ch_36:13 and Eze_17:13, had taken an oath of fidelity from him. The year of this revolt cannot be accurately determined. At the commencement of his reign he sent an embassy to Babylon, as it seems, in order to bring about the release of the captives who had been carried away under Jehoiachin (Jer_29:3 sq.). In his fourth year he himself went thither with Seraiah, probably with the same intention, but in vain (Jer_51:59). Then came ambassadors from the neighboring peoples who wanted to unite with Zedekiah in a common effort to cast off the Babylonian yoke (Jer_27:3). False prophets encouraged him to agree to this (Jeremiah 28). This led him to send to Egypt “that they might give him horses and much people” (Eze_17:15). As the Chaldean army was before Jerusalem in Zedekiah’s ninth year, the revolt must have taken place, at the latest, in his eighth year, but it probably took place in his seventh, or perhaps even earlier.
2Ki_25:1. And it came to pass in the ninth year, &c. These dates can be given thus accurately to the month and the day, because the Jews were accustomed during the exile to fast on the anniversary of these days of disaster (Zec_7:3; Zec_7:5; Zec_8:19). It is evident from 2Ki_25:6 that Nebuchadnezzar did not come to Jerusalem himself, but remained at Riblah (2Ki_23:33), and sent his army from thence against Jerusalem. According to Jer_34:7 they also besieged Lachish and Azekah, the only two strongholds remaining. The word דָּיֵק cannot mean a “wall” (De Wette), for it stands in contrast with סֹלְלָה as something different (Eze_4:2; Eze_17:17; Eze_21:27). It is ordinarily derived from דּוּק speculari, to observe, to watch, and is understood to mean a “watch-tower,” or, collectively, “watch-towers” (Hävernick on Eze_4:2; Gesenius, Keil), but סָבִיב, which does not refer to observation but to an encircling on all sides, does not fit this meaning. The Sept. translate it in Eze_4:2, by προμαχών, a bulwark, a rampart, in Eze_17:17; Eze_21:27 by βελόστασις, a machine for throwing missiles, and this place they translate: περιῳκοδόμησεν ἐπ’ αὐτὴν τεῖχος κύκλῳ; the Vulg. has munitiones. Hitzig understands by it “lines of circumvallation,” and Thenius “the outermost of the siege lines, built only of palisades, and intended to prevent the introduction of supplies,” &c., but this last cannot be so accurately determined. We must, therefore, content ourselves with the less definite meaning, “bulwark,” or, “siege-work.” Vatablus: Machinam bellicam, qualisqualis fuerit.
2Ki_25:2. Unto the eleventh year, &c. The siege lasted in all one year five months and twenty-seven days, for the city was very strongly fortified (2Ch_32:5; 2Ch_33:14). This is conclusive against the assumption that a capture of the city is implied in 24:1 sq. According to Jer_37:5; Jer_37:11, the besieging army, or at least a part of it, raised the siege and marched against the Egyptian army which was coming to the help of the Jews. It would thus appear that the siege was interrupted for a time.—Jeremiah gives the date in 2Ki_25:3 more accurately (see Jer_39:2; Jer_52:6): “In the fourth month, on the ninth [day] of the month.” The first words בַּחֹרֶשׁ הָרְבִיעִי have been omitted by some accident in the version, in Kings, and they must be supplied. How severe the famine was, and what horrors came to pass as a consequence of it, may be seen from Lam_2:11-12; Lam_2:19; Lam_4:3-10 (Eze_5:10; Bar_2:3). See also Jer_37:21. The famine did not begin on the ninth of the fourth month, but had become so severe at that time that the people were no longer capable of making a strong resistance; so on that day the enemy was able to storm the city.
2Ki_25:4. And a breach was made in the city. This breach was on the north side, for, according to Jer_39:3, the leaders of the Chaldean army, when they came in, halted and seated themselves in “the middle gate,” that is, in the gate which was in the wall between the upper, southern city (Zion), and the lower northern city, and which led from one of these into the other. When the king learned of this he took to flight with his warriors by night. In the text before us not only is “Zedekiah, king of Judah” (Jer_39:4) omitted after הָעִיר, but also the predicate יִבְרְחוּ וַיֵּצְאוּ (Jer_39:4; Jer_52:7) is omitted after “men of war.” All the old versions supply at least one of these words. They fled towards the south, because the enemy had penetrated by the north side, and there was no hope of escaping that way, but even on this side they had to fight their way through, for the Chaldeans had invested the entire city (סָבִיב). The attempt derived its only hope of success from the darkness, and from the greater weakness of the besieging force on the south side.—By the way of the gate between, &c. This gate, called the gate of the fountain (Neh_3:15), was at the southern end of the ravine between Ophel and Zion, the Tyropoion. At this point, inasmuch as it was the site of the pool of Siloam and there were cisterns to be protected, and inasmuch also as the formation of the ground made it a convenient place for the enemy to attack (Thenius), two walls had been built, between which was this gate (Sept.: ὀδὸν πύλης τῆς ἀνὰ μέσον τῶν τειχῶν, and in Jer_52:7 : ἀνὰ μέσον τοῦ τείχους καὶ τοῦ προτειχίσματος. This double wall is also mentioned in Isa_22:11. The way of the gate is the way through that gate out of the city. It is not quite certain whether the king’s garden was inside or outside of this double wall; Thenius assumes that it was outside (see Map of Jerusalem Before the Exile, appended to his commentary). It is said in Eze_12:12 : “The prince … shall bear upon his shoulder in the twilight, and shall go forth; they shall dig through the wall (בַקִיר) to carry [him] out thereby.” Here קִיר cannot be understood to refer to either of those walls, for he went through the gate; moreover it would have been impossible to break through such a wall in the night. We must therefore understand it of that wall which the enemy had built all around the city (2Ki_25:1), and which it was necessary to break through. The fugitives then took the way to the plain (הָעֲרָבָה), that is, to the plains or meadows through which the Jordan flows, and which were called the plain (Jos_11:2; Jos_12:3; 2Sa_2:29; 2Sa_4:7). Their intention was to cross the Jordan and escape, but they were overtaken near Jericho, six hours journey from Jerusalem.
2Ki_25:6. So they took the king, &c. On Riblah see notes on 2Ki_23:33. “Nebuchadnezzar was not present at the storming of Jerusalem (Jer_39:3), he awaited the result in his camp” (Thenius). Instead of the plurals וַיְּדַבְּרוּ and שָׁחֲטוּ in 2Ki_25:7, we find in Jer_39:5; Jer_52:9 the singular with Nebuchadnezzar as the subject. Although the latter may be the more original reading, the sense is the same in either case, for Nebuchadnezzar certainly did not put Zedekiah’s sons to death with his own hand; he appointed a tribunal which judged and executed them. Instead of the singular מִשְׁפָּט Jeremiah has, in the places quoted and elsewhere, the plural, מִשְׁפָּטִים. With דִבֶּר it means, to deal with and decide a question of law. This trial cannot have occupied much time, for it was a matter of common notoriety that Zedekiah had broken his oath of allegiance and revolted. The sons of Zedekiah, not all his children, had fled with him. They also were regarded as rebels and put to death, in order to put an end to the dynasty. His daughters were taken away as captives according to Jerem. 41:20. As for Zedekiah himself, he was to suffer a painful punishment as long as he lived. His eyes were put out. This form of punishment was used by the Chaldeans and ancient Persians (Herod. 7:18). Princes are still disabled in this way in Persia when it is desired to deprive them of any prospect of the throne. “A rod of silver (or of brass), heated glowing hot, is passed over the open eye” (Winer, R.-W.-B. II. s. 15). The Vulg. has oculos ejus effodit, and on Jer_52:11 : oculos eruit. It was also a customary mode of punishment in the Orient to pierce out the eyes (Ctes. Pers. 5). “Plate No. 18 in Botta (Monum. de Nin.) represents a king who is in the act of piercing out with a lance the eyes of a captive of no ordinary rank who kneels before him” (Thenius). See Cassel on Jdg_16:21. However the act of piercing out the eyes is not generally expressed by עִוִּרִ, but by נִקַּר, Jdg_16:21; 1Sa_11:2; Num_16:14.—With fetters of brass, and double fetters at that, נְחֻשְׁתַּיםִ. He was doubly fettered hand and foot, and brought to Babylon. In Jer_52:11 the words follow: “And put him in prison till the day of his death.” The Sept. have: εἰς οἰκίαν μύλωνος, evidently having in mind Jdg_16:21. The author of the Book of Kings may have thought that this statement was unnecessary, since every person who was in chains was put in the prison as a matter of course. According to Jer_39:6; Jer_52:10, “All the nobles of Judah” were put to death with the sons of Zedekiah, that is, those who had fled with him. There is no reason to regard this as a false feature of the story borrowed from 2Ki_25:21, as Thenius does.
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[Supplementary Note on contemporaneous history. In the note on p. 247 we brought our notice of contemporaneous history down to the year 640, the year in which Josiah ascended the throne. The commotion of the next sixty years, during which Assyria ceased to be a nation, Egypt was humbled, and the Median and Babylonian empires advanced to the first place, amounted to an historical cataclysm. In the Bible we have references to these movements only when, and in so far as, they affected the fortunes of the Jewish people. This they did in the most important manner, and, in order to understand the influence of the neighboring nations on Judah at this time, it is necessary to have a comprehensive, if not exhaustive, knowledge of the historical movements which were in progress in Asia.
It should be distinctly understood that the history of the period now before us is very obscure. We have no historical inscriptions to guide us, and are thrown upon the authority of literary remains which are imperfect and inconsistent. Our chief authorities, Rawlinson and Lenormant (Sir H. Rawlinson and Oppert) differ very materially. It is therefore to be understood that what is here given is only conjectural and provisional.
The great question in dispute, on which the adjustment of the fragments of information which we possess into a smooth narrative depends, is as to the year in which Nineveh was taken, whether it was in 625 (Rawlinson), or in 606 (Lenormant). The weight of authority is in favor of the latter, though it is open to serious historical objections. It is, at present, impossible to bring this question to a final decision.
In 640 Asshur-edil-ilani (L.), or, Asshur-emidilin (R.) was on the throne of Assyria. His reign ended about 626–5. Rawlinson, putting the fall of Nineveh at this date, identifies this king with the Saracus, or Assaracus, of Abydenus. Lenormant, putting the fall of Nineveh in 606, supposes that Saracus was another and the last king, who reigned from 625 to 606. The last king was far inferior to his ancestors. Under him the empire was unable to meet the attacks which fell upon it.
The Medes, whose first attack on Assyria, under Phraortes, we mentioned above (p. 247), were a hardy mountain people who now arose into prominence. Cyaxares, the successor of Phraortes, made elaborate preparations to renew the attempts at conquest towards the west. He was ready for the attack (Rawl.), or made it (Lenor.), either alone (R.) or in conjunction with the Chaldeans, under Nabopolassar (L.), either in 634 (R.) or in 625 (L.). This attack was interrupted by the appearance of new actors on the scene. A horde of barbarians from the north, Scythia, poured down upon the nations in the Euphrates valley. They were of the same origin as the Goths, Huns, Avari, and Vandals, who appeared in Europe early in the Christian era, and their behavior, whithersoever they came, was the same as that of the barbarians who entered Europe. They poured over Media, Assyria, and Babylonia, and spread westward into Syria and Palestine. On the borders of Egypt they found Psammetichus besieging Ashdod. He persuaded them by gifts to turn back, and thus checked their advance in this direction. Herodotus says that their sway lasted for nineteen years. It is difficult to tell what this means, for in some countries, Media for instance, the natives overcame them sooner than in others. They were not able to found any permanent authority in any country. They perished by luxury and vice, were slain, or employed as mercenaries. Jeremiah refers to them in Jer_6:22 sq.; Jer_8:16; Jer_9:10; Jer_5:15, and, in the 50th chap., where he foretells the destruction of Babylon, the Scythian invasion furnishes the colors of the picture in which he describes it. Rawlinson puts their invasion in 632; Lenormant in 625. Rawlinson supposes, that after the Scythian invasion had subsided, the Medes renewed the attack on Nineveh, and secured the alliance of Nabopolassar, in 625, when Nineveh was taken and destroyed.
In 610 Psammetichus died, and Necho succeeded on the throne of Egypt. Necho reigned from 610 to 595. He was young and ambitious, and he planned an expedition into Asia, no doubt, if Assyria had already fallen, with the intention of winning the western provinces for himself. He marched through Philistia and Samaria. Here Josiah of Judah marched out to meet him (2Ki_23:29). We do not need to seek far for a reason for Josiah’s action. It may have been inspired, as is generally supposed, by a desire to manifest fidelity to his suzerain, Babylon (R.), but it is a more simple explanation to notice that, under the existing weakness of Assyria, Josiah had been able to exercise sovereignty over some portion of Samaria (2Ki_23:15 sq.). If the Babylonians were already the supreme power, they had not interfered with this. If Egypt conquered Samaria, it was at an end. Josiah, therefore, had a very natural and simple interest in opposing the Egyptian invasion. If Necho intended at this time to measure his strength with the Babylonians, he certainly desisted from that project. The words in 2Ch_35:21 throw no light on the party he intended to attack. There is ground here for believing that Nineveh had not yet fallen, and that the Babylonians had not yet displayed their power. Necho saw in the feebleness of Assyria an opportunity to conquer its western provinces, and the force which he had was probably only such an one as he considered necessary for this purpose. Josiah was not, therefore, as rash as we might at first suppose (cf. Ewald III. 762–3d ed. He seems to think, however, that Necho may have taken Carchemish at this time, cf. ss. 782–3). However, the Jewish king was killed in the battle, and his second son Jehoahaz was made king. Necho pursued his course of conquest with success for three months. On his return, he regarded Judah also, by virtue of his victory at Megiddo, as a conquered province, although he had declared at the outset that he had no hostile design against that country (2Ch_35:21). He refused to ratify the election of Jehoahaz, but took him (probably sent a detachment to bring him) from Jerusalem to the camp at Riblah (2Ki_23:33), where he put him in chains, and carried him captive to Egypt. He made Judah tributary. Jeremiah (22:10) calls Jehoahaz more worthy of pity in his captivity than his father in his death, and Ewald, with good reason, interprets the parable (Ezekiel 19, especially 2Ki_23:2-4) of Jehoiakim. Necho put the elder brother Eliakim on the throne, changing his name to Jehoiakim (2Ki_23:34). This was in 609 or 608. Necho at this time took Gaza (Jer_47:1), and remained sovereign over the western provinces for two or three years.
We come now to the year 606 in which Nineveh was taken according to Oppert, Lenormant, Ewald, and others. The historical features of this event, aside from the question of its date, are as follows. The king of Assyria sent to Babylon, as satrap, a general named Nabopolassar (Nebo-protects-my-son), probably an Assyrian. It is certain that, when the final attack was made, it was twofold, both from Media and from the south. Nabopolassar and Cyaxares formed an alliance which was cemented by the marriage of Nebuchadnezzar, son of Nabopolassar, with Amyitis, daughter of Cyaxares. Rawlinson’s idea is that Nabopolassar was charged with the defence against the attack from the south, but turned traitor. This supposition is necessary since he does not think that the Chaldeans participated in the first attack. Lenormant supposes that Nabopolassar was sent to Babylon as satrap, that he matured plans of revolt, that he joined in the first attack, and that he employed the interval of nineteen years in establishing his independence. He also thinks that Nabopolassar was, in 607, an old and broken man, that he associated his son Nebuchadnezzar with himself on the throne in that year, and that, therefore, the capture of Nineveh is really to be reckoned among the exploits of that prince. He supposes that certain chronological discrepancies are to be accounted for by the fact that Nebuchadnezzar became joint ruler in 607, so that two starting-points for his reign were confused. (See 2Ki_25:8, and Jer_52:28-30.) The attack of the confederated Medes and Chaldeans was successful, and Saracus perished with his court and treasures in the downfall of the city.
Nebuchadnezzar now becomes the chief figure in the drama. He was a prince of extraordinary talents and energy, and he consolidated, if we may not say that he actually established, the Babylonian monarchy. Having destroyed Nineveh, his next task was to recover that portion of his new conquest which the Egyptians had held in possession for two or three years. In 605, the fourth year of Jehoiakim (Jer_46:2), he met Necho, who came out to defend his possessions, at Carchemish, on the Euphrates, and totally defeated him. He pursued the Egyptians to the border of Egypt (2Ki_24:7), and no doubt intended to push on into that country, when news came to him (604) that his father was dead. He hastened to Babylon with a small escort through the nearer, but more dangerous, way of the desert. He met with no opposition in ascending the throne, in the fourth year of Jehoiakim of Judah (Jer_25:1).
In the haste of these movements, Judah had remained secure in its mountains. Nebuchadnezzar’s army marched to Egypt in two columns, one through Philistia and one through Perea (Lenormant). But Nebuchadnezzar soon returned to Palestine and Phœnicia to complete the work of conquest. In 602 or 601 he made Jehoiakim tributary (2Ki_24:1) and took away certain hostages or captives. In 599 or 598 Jehoiakim planned a revolt (2Ki_24:1), relying on help from Egypt. Rawlinson thinks that the embassy mentioned in Jer_26:22 had for its object to form this alliance, and that the matter of Urijah was only a pretext. Nebuchadnezzar first incited the neighboring nations against him (2Ki_24:2), and then himself marched into Judah. Jehoiakim died at this time, and Jehoiachin, his son, succeeded (2Ki_24:8). He was not able to resist the Chaldeans, and surrendered at discretion (2Ki_24:12). He was taken away prisoner, with 10,000 other captives (2Ki_24:13-14), the most energetic and independent portion of the people. The city and temple were plundered, and Mattaniah, the youngest son of Josiah, was put upon the throne by Nebuchadnezzar, under the name of Zedekiah (24:17).
Lenormant justly says of Zedekiah that he was only a Babylonian satrap. A strong party urged him continually to revolt, but Jeremiah counselled patience and submission. In 595 the princes of the neighboring countries met at Jerusalem (Jer_27:3) to plan a concerted revolt, but Zedekiah was persuaded by Jeremiah to renounce this plan (Jeremiah 27.). He went to Babylon (in his fourth year, 594) to counteract suspicions of his fidelity which had been aroused (Jer_51:59). However, he again cherished similar plans, and entered into negotiations with Uaprahet (Uaphris, Apries. Hophra) of Egypt. The Chaldeans again invaded Judah in 590. The siege of Jerusalem began early in January, 589 (Lenorm.). During this siege the serfs were manumitted, that they might help in the defence (Jeremiah 34.). The Egyptians advanced to the relief of Jerusalem, the Chaldeans turned to meet the attack, and the hopes of the Jews revived so far that the freedmen were once more enslaved. This diversion, however, produced no effect. It is uncertain whether a battle was really fought and lost by the Egyptians (Josephus, Antiq. X. vii. 3), or whether they retreated without fighting at all. In 588 a breach was made and the Chaldeans entered the city (Jer_25:3-4). Zedekiah fled (Jer_25:4), hoping to break through the investing lines, but he was captured and taken to Riblah (Jer_25:6), where Nebuchadnezzar was encamped. His sons were slain before his eyes. He was then blinded and taken captive to Babylon. One month later (Jer_25:8; cf. Jer_25:3) Nebuzaradan was deputed to carry out the systematic destruction of Jerusalem, and deportation of the most influential of its population. This he did thoroughly, though not without some slight leniency (Jer_25:12-22). However, the fanaticism of Ishmael and his party destroyed the last hope of maintaining the Jewish nationality, even in the pitiful form in which the Chaldeans had yet spared it (Jer_25:25). The history of Judah, from this time on, is merged in that of the great world-monarchies.—W. G. S.]
HISTORICAL AND ETHICAL
6 1. The author treats very curtly the history of the last four kings of Judah. In Chronicles we find a still more abbreviated account. He passes hastily over this part of the history of Judah, just as he did over the similar part of the history of Israel (see p. 162 sq.), for it is the twenty-three years of the “death-agony of the nation” (Ewald). Josiah was the last genuine theocratic king. With his death begins the end of the kingdom; the history of his four successors, three of whom were his sons and one his grandson, is nothing more than the story of this end. The author tells no more in regard to them than appears to him from his theocratic and pragmatic standpoint to be absolutely necessary. So he tells first what the attitude of each was towards Jehovah, that is, toward the covenant or the Mosaic law, and then so much of their history as pertains to the downfall of the kingdom, which was approaching step by step. We therefore learn rather what happened to them according to the counsel of God than what they themselves did. Essential additions to the history are contributed by Jeremiah, especially by the historical portions, but also by the prophetical discourses, though it is not always easy to determine which reign these latter belong to, nor what events they refer to. It is very remarkable that this great prophet, who certainly was an important personage during these last four reigns, and who is one of the most remarkable individuals mentioned in the Old Testament, is not mentioned or referred to at all in the historical book, perhaps for the reason that the acquaintance of the readers with the book of the prophet is taken for granted. [This is one reason for thinking that Jeremiah himself wrote the Books of Kings. See Introd. § 1.—W. G. S.]
2. The reign of king Jehoahaz, although it only lasted for three months, had important influence on the course of the history, inasmuch as it broke with Josiah’s theocratic régime, and introduced another policy which hastened on the downfall of the kingdom. All that Josiah had built up with such anxious care and labor fell in ruins in a few months. Although the Jehovah-worship was not formally abrogated again, yet the door was opened for all manner of heathen falsehood and corruption to re-enter, and no one of the following kings abandoned the new policy which was thus inaugurated. This is the heavy guilt which rests upon Jehoahaz. How he came to adopt this course we can only guess, since we have no explanation of it offered in the Scriptures. The notion of some of the old expositors, that he was seduced by his mother, is entirely without foundation, and is especially improbable as she came from the ancient priest-city Libnah, and so cannot certainly have been bred to idolatry. It is much more probable that the heathen-party, to which many persons of rank and influence belonged, but which had been repressed under Josiah, arose once more after his death, and sought to regain its power. He either brought them over to his side or sought to win them by concessions. It does indeed seem probable, from the course which Necho adopted towards him, that “he continued to be hostile to Egypt” (Ewald), but the text nowhere states that “he resisted unworthy proposals of the Egyptian king.” Niemeyer (Character der Bibel V. s. 105) says of him: “When compared with his elder brothers and successors, he seems to have been superior to them in many respects. One passage in Jeremiah would almost lead us to the opinion that the people longed for his return from Egypt.” Umbreit also remarks on Jer_22:11 sq.: “He seems, during his reign of three months, to have made himself very much beloved.” But it by no means follows, because the people passed over his elder brothers to make him king, that he was in any way better than they, for he certainly did not fulfil any hopes which may have been formed in regard to him, and Josephus (Antiq. X. v. 2), who certainly would not contradict the general verdict in regard to him which had been crystallized in tradition, calls him ἀσεβὴς καὶ μιαρὸς τὸν τρόπον. As for the text, Jer_22:10-12, in which he is called Shallum, it certainly cannot mean that Shallum deserved to be lamented more than the model king, Josiah, who walked in the way of his father David, and turned neither to the right hand nor to the left, whereas Jehoahaz followed in the ways of Ahaz, Manasseh, and Amon (2Ki_22:2; 2Ki_23:32). The prophet there threatens the house of David (2Ki_25:1) with destruction, because it has abandoned the covenant of Jehovah (2Ki_25:5-9). He says that one king has already been carried away captive out of his land,—the land of promise,—that he will die and be buried in a foreign land (a great calamity and disgrace, according to Israelitish notions), and that another will be cast out before the city like a dead animal and find no burial at all. There is, therefore, no syllable here of desire and longing on the part of the people for the return of Jehoahaz as one who was better than the rest. Why should the people long for the return of a king who had disappointed all their hopes and expectations?
3. Josephus says (Antiq. X. v. 2) of king Jehoiakim: ἐτύγχανε ὤν τὴς φύσιν ἄδικος καὶ κακοῦργος, καὶ μήτε πρός Θεὸν ὄσιος, μήτε πρὸς ἀνθρώπους ἐπιεικής. The correctness of this criticism appears especially from the passages in Jeremiah which serve as supplements to the history before us, Jer_22:13-19; Jer_26:20-24; Jer_36:20-32. The idol-worship which Jehoahaz had tolerated once more grew and spread with great rapidity under Jehoiakim. All the abominations which had existed under Manasseh reappeared. Ewald and Vaihinger infer from Eze_8:7-13 that he “added to” the Asiatic forms of idolatry which had existed under Manasseh, “by introducing also the Egyptian cultus,” but the reference in that passage is to the worship of Thammuz (Adonis), a well-known deity of Western Asia, the chief seat of whose worship was the ancient Phœnician city of Byblus, and to whose cultus belong the representations of worms and unclean animals on the walls (2Ki_25:10.—See Hävernick on Ezek. s. 98 and 108). Moreover, the question may be raised whether this cultus was introduced under Jehoiakim, or not until the reign of Zedekiah. However that may be, there is no hint of any Egyptian cultus under Jehoiakim, although he was a vassal of Egypt, and in fact there is no hint at all of any Egyptian forms of idolatry among the Hebrews. Jehoiakim was the tool of the heathen party; he not only did not listen to the prophets, he hated and persecuted them. He caused the prophet Urijah, who had fled from him to Egypt, to be brought back from thence, to be put to death, and then his corpse to be shamefully handled (Jer_26:20-24). Jeremiah barely escaped death (Jer_36:26). 2Ki_24:3-4 also shows that Jehoiakim shed much innocent blood. He had also a passion for building, and he caused expensive structures to be erected unjustly, and without paying wages to the laborers. [Jer_22:13 sq.] He exacted the tribute which Necho had imposed upon him from the people instead of using the royal treasures for this purpose. Even after the resources of the country were exhausted he continued his exactions so that the courageous prophet rebuked him: “Thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence to do it” (Jer_22:17). Therefore the prophet warns him that he will not be lamented nor buried, but that, in spite of all his royal grandeur and glory, he will be dragged forth and cast upon the field like a dead ass. No doubt he early showed what sort of a disposition he had, and it is not strange that the people, after Josiah’s death, passed him over and made his brother king. He was a tyrant who was forced upon the nation by a victorious enemy, through whom it was punished for its apostasy. His reign formed a part of the divine judgment which had already begun to fall.
4. King Jehoiachin is placed before us by both the historical narratives (2Ki_24:9; 2Ch_36:9) as just like the three other kings as regards his attitude towards Jehovah. It is simply said of him without restriction: “He did that which was evil in the sight of Jehovah, like to all that his father had done.” The only thing further which is related in regard to him is that, when the Babylonian army appeared before Jerusalem to besiege it, he went out and surrendered himself, begging for mercy. Josephus (Antiq. X. vii. 1) regards this as a praiseworthy action. He says: ὁ δὲ φύσει χρηστὸς ὤν καὶ δίκαιος οὐκ ἡξίου τὴν πόλιν κινδυνεύουσαν δι’ αὐτὸν περιορᾷν; that the king had a solemn promise from the generals whom Nebuchadnezzar had sent that no harm should happen to him or to the city, but that this promise was broken, for Nebuchadnezzar had given orders that all who were in the city should be taken captive and brought into his presence. Niemeyer also says (Charact. d. B. V. s. 107): “Jehoiachin, the son of Jehoiakim, was undeniably a better king than his father. He does that which wisdom and humanity require under the circumstances. He desists from the active prosecution of a revolt which could only result in greater cruelty from the enemy, and greater exhaustion of the land, which was already thoroughly worn out. He must have been regarded, even in his captivity, as a man who deserved great respect (Jer_52:31).” Similarly Ewald (Gesch. III. s. 734) says: “This prince was obliged to yield, in religious matters, to the prevailing depravity, but he did not lack good features of character which served to excite good hopes of him. There was a greater feeling of happiness under him than under his father, and there was great lamentation when he was obliged, at an early age, to go into captivity. Probably the touching Psalms 42, 43, , 84 are from his hand.” Vai-hinger also (Herzog, Real-Encyc. VI. s. 787) agrees with this general opinion: “Although he had not reigned in the spirit of the Jehovah-religion, yet there continued to be among the people a longing for his return. The false prophets especially nourished this hope (Jer_28:4).” These favorable opinions, however, are not at all well founded. From his sudden surrender of the city we may rather infer that he was weak and cowardly than anything else. [It should be noticed, however, that this is just what Jeremiah urged Zedekiah to do afterwards, viz., to yield to the Babylonians and sue for mercy (Jer_37:17 sq., cf. also Jer_37:2). Jehoiachin, by surrendering, seems to have saved the city from sack and pillage and burning, which was its fate after Zedekiah’s resistance. We cannot condemn Jehoiachin for pusillanimity in surrendering at discretion, and Zedekiah for obstinacy in resisting to the end. See next section. The surrender is as much a sign of wisdom as of weakness.—W. G. S.] There is no support in this text nor in Jeremiah for what Josephus adds in regard to the promise which had been given him and was broken. The words of the prophet (Jer_22:24-30), where he pronounces the divine oracle, come in here with peculiar significance: “As I live, saith the Lord, though Coniah [Jehoiachin], the son of Jehoiakim, king of Judah, were the signet upon my right hand, yet would I pluck thee thence! And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar, king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country where ye were not born, and there shall ye die, but to the land whereunto they desire to return, thither shall they not return. Is [then, do ye ask] this man Coniah a despised, broken, idol? Is he a vessel wherein is no pleasure? Wherefore are they cast out, he, and his seed, and are cast into a land which they know not? O! earth, earth, earth, hear the word of the Lord. Thus saith the Lord: Write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.” This stern condemnation by Jehovah cannot rest upon any other foundation than the fact that Jehoiachin had done “that which was evil in the sight of the Lord, like to all that his father had done.” It would have been a very unjust condemnation, if Jehoiachin had been “a man deserving of the highest respect,” and if, by virtue of his good traits, he had been “superior to his brothers and his uncle,” or had belonged to the better portion of the nation. The comparison to a signet ring, which has been so often interpreted to Jehoiachin’s advantage, does not mean, if he were as dear to me as such a ring, nevertheless I would cast him away. Only those are dear to Jehovah who walk in His ways, and such he does not cast away. The meaning rather is, as is shown by the tearing off from the hand, this: however firmly he supposes that, as a king [of the House of David], he is held by me, even like the signet on my hand, nevertheless I will cast him away on account of his own sins and the sins of the people. When the false prophet Hananiah (Jer_28:5 sq.) foretells that Jehovah will bring back all the vessels of the house of Jehovah, and king Jehoiachin, and all who are captive with him, and will break the yoke of the king of Babylon, this does not express any especial “longing” for the return of this king, but only a general desire for deliverance from the Babylonian yoke, and the restoration of the kingdom with its independent dynasty. On the other hand it is generally understood, and with far more apparent reason, that the “young lion,” Eze_19:5 sq., represents Jehoiachin but this also is impossible; because all that is there implied in regard to him cannot possibly have taken place within three months (Schmieder on that passage). In the abbreviated name Coniah (see the Exeg. notes on 2Ki_24:8), which is there used, many old expositors, such as Grotius and Lightfoot, and also Hengstenberg and Schmieder, have seen an intention to figure forth to the king his approaching doom: “The future is put first in order by cutting off the י to cut off Lope: a Schoniah with J. a God-will-confirm without the ‘will’ ” (Hengstenberg). Not to speak of any other objection to this, it is enough that the abbreviated form Coniah is used instead of Jeconiah not only in prophetical but also in historical passages (Jer_37:1), where there is no possible intention to signify the “cutting off of hope.”
[Bähr seems to allow his judgment of Jehoiachin to be too much controlled by the standing formula that “he did that which was evil,” &c. This formula covered many grades of evil, and no violence is done to the general justice of this verdict upon him, if we recognize the fact that he was not one of the worst among the bad. Ewald is justified in saying; “The king meant no harm, but he was negligent in his duties. He did not look forward to the future with good judgment. He was a tool of the nobles, and he was far too weak for the bitter crisis in which he was called to reign.” Stanley also gives a fair estimate of the king and of the popular feeling in regard to him: “With straining eyes the Jewish people and prophets still hung on the hope that their lost prince would be speedily restored to them. The gate through which he left the city was walled up like that by which the last Moorish king left Grenada, and was long known as the gate of Jeconiah. From his captivity as from a decisive era the subsequent years of the history were reckoned (Eze_1:2; Eze_8:1; Eze_24:1; Eze_26:1; Eze_29:1; Eze_31:1 [2Ki_25:27]. The tidings were treasured up with a mournful pleasure, that, in the distant Babylon, where, with his royal mother (Jer_22:26; 2Ki_24:15), he was to end his days, after many years of imprisonment, the curse of childlessness, pronounced upon him by the prophet (Jer_22:30), was removed; and that, as he grew to man’s estate, a race of no less than eight sons were born to him, by whom the royal race of Judah was carried on (1Ch_3:17-18; cf. Susan. 1–4); and yet more, that he had been kindly treated by the successor of his captor (2Ki_25:27-30; Jer_52:31-34); that he took precedence of all of the subject kings at the table of the Babylonian monarch; that his prison garments and his prison fare were changed to something like his former state.… More than one sacred legend—enshrined in the sacred books of many an ancient Christian Church—tells how he, with the other captives, sat on the banks of the Euphrates (Bar_1:3-4), and shed bitter tears as they heard the messages of their brethren in Palestine; or how he dwelt in a sumptuous house and fair gardens, with his beautiful wife, Susannah, ‘more honorable than all others’ (Susannah i.–iv.).”—W. G. S.]
5. The account of the eleven years’ reign of Zedekiah only states how that reign came to an end, for besides the standing formula that he did evil in the sight of the Lord, it contains only the remark that he revolted from the king of Babylon. We obtain a more complete picture of this reign from the descriptions and historical accounts which are preserved in the book of Jeremiah, and also to some extent in the book of Ezekiel. As concerns his attitude towards Jehovah and the law of Moses, he does not seem to have been himself devoted to idolatry, but he did not oppose it any more than his brother Jehoiakim had done. On the contrary, heathenism and immorality rather increased and spread during his reign. The stone was rolling; it could not be stayed any more. The class whose especial duty it was to oppose this tendency, namely, the priests and prophets, sank during this time lower and lower (see Jeremiah 23.). Then, too, the revolt of Zedekiah from Nebuchadnezzar was of a very different kind from that of Hezekiah from Sennacherib (see notes on Jer_18:7), nay, it was even worse than that of his brother Jehoiakim from Pharaoh-Necho, for he not only owed to Nebuchadnezzar his crown and his throne (as Jehoiakim had owed his to Pharaoh-Necho), but he had also sworn an oath of allegiance to him, as is expressly stated in the brief account, 2Ch_36:13. This oath he broke in a frivolous way without any sufficient reason. The prophet Ezekiel declares that this oath-breaking was a great sin, not only against him to whom it was sworn, but also against him by whom it was sworn, Jehovah, and he even gives this as the reason for the ruin of the king and of the nation (Eze_17:18-20): “Seeing he despised the oath by breaking the covenant, when lo! he had given his hand, and hath done all these things, he shall not escape. Therefore thus saith the Lord God, As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespasses that he hath trespassed against me.” He does not appear in a much better light according to some facts which Jeremiah mentions. During the siege of Jerusalem he entered into a solemn covenant with all the people “that every man should let his manservant, and every man his maidservant, being a Hebrew or a Hebrewess, go free, that none should serve himself of them, to wit, of a Jew his brother.” The “princes” and the “people” agreed to this and manumitted the serfs or slaves. But when it was heard that the Egyptian army was coming to help them, and they thought that they would not need the freed people any more, they broke the covenant and reduced them once more to slavery. This led the prophet to declare: “Therefore, thus saith the Lord; ‘Ye have not hearkened unto me in proclaiming liberty every one to his brother, and every man to his neighbor: behold I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine, and I will make you to be removed into all the kingdoms of the earth … And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon’s army, which are gone up from you. Behold, I will command,’ saith the Lord, ‘and cause them to return to this city; and they shall fight against it and take it and burn it with fire, and I will make the cities of Judah a desolation without an inhabitant’ ” (Jer_34:8-22). What is narrated in Jeremiah 37-38 is still more significant. At that time of great anxiety and distress the king sent messengers with this request: Pray for us to Jehovah! then, however, he allowed the officers to seize Jeremiah, maltreat him, and cast him into prison, because they were angry at his threats. Not until some time afterwards did he send for Jeremiah, though secretly, and ask of him an oracle of the Lord. Even yet he did not set him free, but only granted him a somewhat less severe imprisonment. Then, when the prophet repeatedly foretold the victory of the Chaldeans, the officers and chiefs demanded his death, and the king replied: “Behold he is in your hand; for the king is not he that can do anything against you.” Then they lowered him into a dungeon in which there was no water, indeed, but slime, into which he sank, and where he would have perished wretchedly, if he had not been rescued through the efforts of an Ethiopian, Ebedmelech. Even yet, however, he was held as a prisoner. Still again the king sought a secret interview with him, but did not obey his counsel to give himself up, because he feared that he should be despised and maltreated by those Jews who had deserted to the Chaldeans. He commanded the prophet to keep the interview a secret, and especially not to let the “princes” know of it. When finally the Chaldeans penetrated into the lower city, he took flight by night with his immediate attendants from the opposite side of the city, but was soon caught by the Chaldeans, and brought before Nebuchadnezzar, who caused him to be blinded, and his sons to be put to death. From this entire story we see what was the chief feature in Zedekiah’s character: “Weakness, and weakness of the saddest kind” (Niemeyer). Instead of ruling as king, he allows himself to be controlled by those who stand nearest to him; he cannot do anything against them. [Yet it would not be fair to overlook the fact that a powerful party of nobles, in a besieged city, where excitement and confusion and anxiety reigned, might make a strong king powerless to resist a policy on which they were determined. The party of the “princes” seems to have been possessed by that fanatical patriotism which not unfrequently takes possession of men under such circumstances, and drives them to heroic folly or foolish heroism. This passion appeared among the Jews in every crisis of their history. In this case it pushed the nation on to its fate, and though Zedekiah was a weak king, he might have been a strong one and not have been able to stem this tide.—W. G. S.] He has good inclinations, but he never attains to what is good. He demands an oracle of God but in secret, and, when he receives it, he does not obey it. His weakness of character makes him vacillating, false to his word and oath, unjust and pitiless, cowardly and despondent, and finally leads him into misery. We have here another example which shows that weakness and want of character are the very gravest faults, nay, even a vice, in a ruler. Josephus (Antiq. X. vii. 2) justly says of Zedekiah: τῶν δὲ δικαίων καὶ τοῦ δέοντος ὑπερόπτης. καὶ γὰρ οἱ κατὰ τὴν ἡλικίαν ἧσαν ἀσεβεῖς περὶ αὐτὸν, καὶ ὁ πᾶς ὄχλος ἐπ’ ἐξουσίας ὔβριζεν ἃ ἤθελε.
6. Zedekiah’s end was the end of the royal house of David and of the Israelitish monarchy. This dynasty had remained on the throne for nearly 500 years, while, in the seceded kingdom of the ten tribes, within a period of 250 years, nine dynasties of nineteen kings reigned, of which each one dethroned and extirpated the preceding one. “What a wonder it is to see one dynasty endure through almost five entire centuries, and that too in the ancient times when dynasties usually had but brief duration, and to see this dynasty, in the midst of perils and changes, form a centre around which the nation always formed, so that when it perished at last, it perished only in the downfall of the nation itself.… Such a kingdom might fall into grievous error for a time, but in the long run it must be brought back by the example of its great hero and founder David, and by the wealth of experience which it had won in its undisturbed development, to the eternal fundamentals of all true religion, and all genuine life” (Ewald, Gesch. III. s. 419). This “wonder,” however, of the uninterrupted existence of the dynasty of David does not rest upon human will or power, but upon the promise which was given to David (2Sa_7:8 sq.): “And thy house and thy kingdom shall be established forever before thee; thy throne shall be established forever” (2Sa_7:16). The premise on which this promise was based was the idea that the Old Testament theocratic monarchy was realized in David. This monarchy is, as it were, realized in him, and he is not only the physical ancestor of his family, but the model for all his successors, according to their fidelity to which their reigns are estimated and judged (1Ki_11:38; 1Ki_15:3; 1Ki_15:11; 2Ki_14:3; 2Ki_16:2; 2Ki_18:3; 2Ki_22:2). God sustains the monarchy in their hands for David’s sake, even when they do not deserve it, for their own (1Ki_11:12; 1Ki_13:32; 1Ki_15:4; 2Ki_8:19). When he went the way of all the earth he left as a bequest to his son the following words: “Be strong and show thyself a man, and keep the charge of the Lord thy God, to walk in his ways, to keep his statutes and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: That the Lord may continue his word, which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth, with all their heart and with all their soul, there shall not fail thee, said he, a man on the throne of Israel” (1Ki_2:2-4). When, however, after Josiah’s death, four kings in succession abandoned the way of David, and apostasy became a fixed and permanent tradition, the monarchy ceased to be what it was its calling and purpose to be; it was necessarily doomed to perish. “When the traditions of evil are maintained, or at least tolerated, then the monarchy suffers a transformation. Kings become incapable of executing the duties of their office, and a divine judgment becomes inevitable. So it was with the sons of Josiah, whose fate is a warning beacon on the horizon of history” (Vilmar). But, in spite of the inevitable doom of the nation, the promise to David was fulfilled in its integrity. Although the external authority of the house of David ceased with Zedekiah, yet from the time of his fall the preparation went on, all the more surely, for the coming of that Son of David who was to be a king over the house of David forever, and whose kingdom should have no end (Luk_1:33). The place of the light of the house of David, which had been extinguished (1Ki_11:36; 2Ki_8:19), was taken, when the time was fulfilled, by the true light which illumines the whole world (Joh_1:9), and which will not be extinguished to all eternity. The last king who sat upon the throne of David, and who falsely called himself צִרְקִיָּהוּ [The righteousness of God], served to point forward, in the Providence of God, and according to the words of the prophet, to the coming king and shepherd of his people, whose name should be called: יְהוָֹה צִדְקֵנוּ, “The Lord our Righteousness” (Jer_23:6).
HOMILETICAL AND PRACTICAL
See the above paragraphs and compare the additional information afforded by the passages above quoted from Jeremiah.
2Ki_23:31 to 2Ki_25:7. The Four Last Kings of Judah. (a) The way in which they all walked. (They all abandoned the living God and His law, though they had the best model and example in their ancestor. They did not listen to the warnings and exhortations of the prophets, but followed their own lusts. Instead of being good shepherds of their people, they led them into deeper and deeper corruption.) (b) The end to which they all came. (They all learned what misery comes of abandoning the Lord, Jer_2:19. Two of them reigned for only three months each; their glory was like the grass, which in the morning groweth up, but in the evening is cut down, dried up, and withered. One of them was forced to go to Egypt, where he died, and another to go to Babylon, where he remained a captive for thirty-seven years. Two of them died miserably: one was dragged to death and his corpse was thrown out like that of a dead animal; the other was forced to see his sons slain before his eyes, then he was blinded and ended his days in a prison. The godless, even though they be princes, perish utterly, Psa_73:19. The judgments of God are true and righteous, Rev_16:7; Psa_145:17.)—Kyburz: We are surprised that Jehoiakim did not take warning by Jehoahaz, and that Jehoiachin and Zedekiah did not take warning by Jehoiakim, but that all made themselves abominable to God by the same sin; but how many great families and races have we seen since then come to a fearful end, without taking warning by their fate. On the contrary, we have made ourselves guilty in his sight with the same or greater sins.—A dynasty in which apostasy has become hereditary and traditional has no blessing or happiness; it must sooner or later perish. The words of Psa_89:14 : “Justice and judgment are the habitation of thy throne,” apply also to an earthly throne. A throne or a government which lacks this “habitation” [more correctly, stronghold] has no sure foundation. It rocks and reels and finally falls. This is shown by the history of these four kings, all of whom departed from righteousness and the law of God, and were guided in their rule only by political considerations. They became the sport of ambitious conquerors.—There can be no greater disgrace or humiliation for a country than that foreigners should set up or depose rulers for it according to their whim.
2Ki_23:31 sq. The son’s want of loyalty to the law of God tore down in three months what the father’s zeal had built up by thirty-one years of anxious labor. How often a son squanders in a short time what a father has collected by years of careful toil.—What a responsibility falls upon the ruler who opens the door again for the return of the evils which a former government has earnestly labored to shut out.
2Ki_23:34. Two brothers stand in hostile relations to each other. One deposes the other. They are both sons of the same pious father, but they resemble him in nothing.—Jehoiakim and Zedekiah each receive a new name when they ascend the throne. What is the use, however, of changing the name when the character is not changed, or of taking on a name to which the life does not correspond?—A throne which is bought with money won by exactions is an abomination in the sight of God. Jehoiakim does not contribute anything from his own treasures, but exacts all from his subjects. He builds great houses and lives in abundance and luxury, but does not give to the laborers the wages which they have so well earned. This is the way of tyrants, but they receive their reward from him who recompenses each according to his works (Jer_22:15-19). Avarice is the root of evil, even among the great and rich; it brings them into temptation, 1Ti_6:9.—2Ki_24:1. To-day the mighty king of Egypt makes Jehoiakim his vassal, to-morrow the still more mighty king of Babylon; such is the fate of princes who put their trust in an arm of flesh, and turn away from the Lord instead of calling after him: “He is my refuge and my fortress, my God, in him will I trust” (Psa_91:2).
2Ki_23:2. Würt. Summ.: It is not a mere chance when an armed enemy invades a country; they are sent by God, without whom not one could set a foot therein. It is a punishment for sin. Therefore let no man take courage in sin because there is profound peace. Peace is never so firm that God cannot put an end to it and send war.—He revolted. He who cannot bend under the mighty hand of God will not submit to the human powers in subjection to which he has been placed by God. Resistance, however, is vain, for God resisteth the proud.—Kyburz: Hear, ye kings and judges of the earth! God demands that ye shall humble yourselves before His messengers. David did this before Nathan. Do not think that your majesty is thereby diminished; God can exalt again those who humble themselves before him. But, if ye do not do this, God will do to you as he did to Jehoiakim and Zedekiah.—The word of the Lord, which He spake to Jehoiakim by His prophet, the king threw into the fire and thought that he had thus reduced it to naught (Jer_36:23), but he was brought to the bitter experience that the word of the Lord cannot be burned up, but is, and remains to all eternity, true and sure.
2Ki_23:3-4. The sin of Manasseh was not visited on his descendants in such a way that they could say: “The fathers have eaten sour grapes and the children’s teeth are set on edge” (Jer_31:29), for “The son shall not bear the iniquity of the father” (Eze_18:20), but the punishment fell upon Judah because it had made itself a participant in the crime of Manasseh, and, like him, had shed innocent blood (Jer_26:20-23; see also Eze_33:25 sq.).
2Ki_23:7. Easy won, easy lost. This has always been the fortune of conquerors. What one has won by robbery and force another mightier takes from him. The Lord in heaven makes the great small, and the rich poor (1Sa_2:7; Psa_75:7).
2Ki_23:8-16. Osiander: As long as the people of God does not truly repent it has little cause to rejoice that one or another tyrant is removed, for a worse one may follow.—“Wheresoever the carcass is, there will the eagles be gathered together” (Mat_24:28). A nation which is in decay attracts the conquerors, who do not quit it until it is torn to pieces.—Starke: There is always misery and danger where there is war, therefore let us pray to be preserved from war and bloodshed.
2Ki_23:12. Instead of calling upon God, Jehoiachin surrenders himself at once and asks for mercy. He who does not trust in God soon falls into despondency. Delirant reges, plectuntur Achivi.
2Ki_23:14-16. Notice God’s mercy and longsuffering even in his judgments. He still allows the kingdom to stand, and turns the heart of the enemy so that he does not yet make an utter end of it (Eze_18:23; Eze_18:32; see notes on 2Ki_25:21).
2Ki_24:17 to 2Ki_25:7. Zedekiah, the last king on David’s throne. See Historical § 5. Roos: Zedekiah is an example of a man who, in spite of some good traits, finally perishes because he never can attain to victory over the world and over sin. He listened unmoved to Jer_27:12 sq. and 34:2 sq. He made an agreement with the people to keep a year of manumission (Jer_34:8). He desired that Jeremiah should pray to the Lord for him and for his people (Jer_37:3). He rescued Jeremiah from a fearful dungeon into which he had been cast without the king’s authority, asked of him secretly a divine oracle, and caused him to be brought into an endurable prison (Jer_37:17 sq.). He saved him once more from a terrible prison and asked once more privately for the divine oracle (Jeremiah 38). Yet in the midst of all this he remained a slave of sin. He asked and listened, but did not obey. His purposes had no endurance or energy. He was a king whom his nobles had succeeded in overpowering. He feared them more than God. He had no courage to trust God’s word and he feared where there was no reason (Jer_38:19 sq.). On the other hand he allowed himself to be persuaded by his counsellors and nobles (Jer_38:22). He hoped for miracles such as had been performed in early times, particularly in the time of Hezekiah (Jer_21:2), although he had no promises of God to serve as a ground for such hope. He trusted in the strength of the fortification of Jerusalem (Jer_21:13), and did not believe what Jeremiah foretold in regard to the destruction of this city.
2Ki_24:20. Zedekiah broke his oath for the sake of earthly gain and honor. Be not deceived, God will not be mocked. He who calls upon God and then fails of his word mocks at Him who can ruin soul and body in hell. All the misery and woe which befell Zedekiah came from his perjury (Eze_17:18 sq.). Pfaff: We must keep faith even with unbelievers and enemies (Jos_9:19).—A prince who breaks his own oath cannot complain when his subjects break their oath of allegiance to him.
2Ki_25:1 sq. Starke: When the rod does not avail, God sends the sword (Eze_21:13-14).
2Ki_25:3. Cramer: God often punishes loathing of His word by physical hunger (Lam_4:10).
2Ki_25:4-6. Würt. Summ.: When God means to punish a sinner no wall or weapon avails to protect him (Jer_46:6).—Starke: If we will not take that road to escape which God has given us we cannot escape at all (Hos. 13:19; Jer_2:17).
2Ki_25:7. Starke: Many parents, by their godless behavior, bring their children into temporal and eternal ruin. Such children will some day have just cause to cry out against their parents (Sir_41:10).—A punishment which is deserved must be inflicted upon the just condemnation of the proper authority, but even the mightiest earthly power has no right to torture a convict. The civil authority is indeed an avenger to punish the guilty, and it does not carry the sword in vain, but it ceases to be God’s servant when it becomes bloodthirsty and delights in pain.
Footnotes:
[1]2Ki_23:33. On the keri see remarks under Exegetical.
[2]2Ki_24:3. [כְּ ·כְּכֹל here has peculiar force. It means in or throughout all that he did, infecting all according to a certain measure. Whatever he did there was a certain measure of wickedness in it according to its character. The somewhat subtle force of the particle led to variants. “One codes has כְּכֹל, Sept. and Syr. וּבְכֹל. The reading in the text is correct” (Thenius).—W. G. S.]
[3]2Ki_24:10. The keri is to be preferred.—Bähr. [The chetib is sing. The keri is a grammatical correction. The sing, may have been written with the mind fixed on Nebuchadnezzar. This point has importance for the question whether he accompanied the expedition from the outset. Cf2 Kings 24:11.
[4]2 Kings25:3. [The statement that it was the fourth month is here imported into the text by the translators from Jeremiah, who gives it in both places; Jeremiah 3 and Jeremiah 39.
[5]2 Kings25:4. [וילךְ is singular, and our version supplies “the king” as the subject. It is more likely that it is a case of the indefinite subject “one” (Fr. on; Germ. man). The army went, or, as we are obliged to translate, they went. The king’s presence in the train is implied and assumed. In Jer_52:7 we find וַיֵּלְכוּ, and in Jer_39:4, the sing. וַיֵּצֵא, but there the king is mentioned in the context.—W. G. S.]
[6] [Genealogical Table of the Last Kings of Judah.Sovereigns in small capitals. the numbers designate the order of succession on the throne.—W.G.S]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 21, 26, 29 he read in their ears--that is, "caused to be…
he read in their ears--that is, "caused to be read."
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, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 29, 30, 31, 32, 33, 34, 35, 36 THE GREAT REFORMATION UNDER JOSIAH, 2Ki_23:1-25.
THE GREAT REFORMATION UNDER JOSIAH, 2Ki_23:1-25.
1. The king sent — Instructed by the law and by the prophetess, the king does not rest in security, feeling that the evil will not come in his day, but takes immediate measures to instruct the people in the law, and to destroy idolatry throughout the land.
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, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 29, 30, 31, 33, 34, 35, 36 Chap. 2Ki_23:1-14. Josiah’s covenant to serve the Lord. Destruction…
Chap. 2Ki_23:1-14. Josiah’s covenant to serve the Lord. Destruction of idolatry, and removal of idolatrous priests (2Ch_34:3-7; 2Ch_34:29-33)
1. And the king sent, and they gathered] The whole proceeding described in the first three verses of this chapter may be compared with the similar covenant-making in the reign of Joash (2Ki_11:14-17). That was also followed by a destruction of the objects of idolatry.
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, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 32, 33, 34, 35 (1) They gathered.—The right reading is probably that of…
XXIII.
JOSIAH RENEWS THE COVENANT, ROOTS OUT IDOLTARY, AND HOLDS A SOLEMEN PASSOVER.HIS END.
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(1) They gathered.—The right reading is probably that of the Syriac and Vulg., there gathered. Chron., LXX., and Arabic have he gathered.
All the elders.—The representatives of the nation.
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 vv1–37 Vers. 1-37. JOSIAH"S RENEWAL OF THE COVENANT. HIS REFORMS…
Vers. 1-37. JOSIAH"S RENEWAL OF THE COVENANT. HIS REFORMS AND DEATH. REIGN OF JEHOAHAZ. ACCESSION OF JEHOIAKIM.
Vers. 1-3. Josiah"s renewal of the covenant. The first care of Josiah, on receiving Huldah"s message, which stamped the book found as the true "book of the covenant," was to call together a great assembly of the nation, which should be sufficiently representative of it, and renew the covenant between God and his people made originally at Horeb, (Exo_19:5-8 Exo_24:3-8) which it was apparent, by the words of the book, that he and his people had broken. His proceedings may be fitly compared with those of Jehoiada, the high priest after the reign of the idolatrous Athaliah, recorded in 2Ki_11:17; but they were still more formal and solemn, inasmuch as the recent alienation of the people from Jehovah had been so much more prolonged, and so much more complete, than the alienation under Athaliah.
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And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem; i.e. all the elders of Jerusalem and of the rest of Judah. (On the important position held by "the elders" in the undivided kingdom, see 1Ki_8:1, and the comment ad loc.; and on their position in the divided kingdoms of Israel and Judah, see (1Ki_20:7, 8 21:8, 11; 2Ki_10:1, etc.)
Vers. 1-3. Standing to the covenant.
With a heart stirred up to intense zeal for God by the words which he had heard read out of the newly found book the precious "book of the Law," thrust into temporary oblivion by his wicked grandfather and father Josiah felt that a greet act of national repentance and national professionof faith was called for; and summoning "the men of Judah" by their representatives, and all the whole mass of the people of Jerusalem, he proceeded to call upon them to "stand to the covenant." The idea was well conceived and well carried out. After a national apostasy an open, evident, and flagrant turning away from God, and adoption of idolatrous worships most abominable in his sight it was only fitting, only decent, that there should be a sort of public reparation of the wrong done a turning to God as open, evident, and manifest as the turning away had been. Accordingly, this was what Josiah determined-on; and the public act of reparation resolved itself into three parts.
I A PUBLIC RECITATION OF THE COVENANT. As the Law had been put out of sight, neglected, forgotten, during the space of two reigns, or the greater part of them, so now it was solemnly and publicly recited, proclaimed, declared to be the basis of the national life, the law of the community. The utmost possible honor was done to it by the king reading it himself in the ears of the people reading it from first to last, "all the words of it," while the priests and the prophets and "all the people" stood attent, listening to the words so long unheard, so long forgotten, so long treated with contempt.
II A DECLARATION OF ASSENT AND CONSENT TO THE WORDS OF THE COVENANT BY THE KING. The king was the federal head of the nation, and, in pledging himself to the keeping of the covenant, performed not a mere personal, but a representative and federal act. He pledged the nation as a whole to the acceptance and performance of the covenant, undertaking for them that they should "walk after the Lord, and keep his commandments and his testimonies and his statutes with all their heart and all their soul.
III A DECLARATION OF ASSENT AND CONSENT TO THE WORDS OF THE COVENANT BY THE PEOPLE THEMSELVES INDIVIDUALLY. Nations cannot be saved in the lump. It is necessary that each individual come into personal relations with his Maker and Redeemer and Savior. So "all the people," each of them severally, with one accord and one acclaim, "stood to the covenant pledged themselves to keep all the words of it henceforth with all their heart and with all their soul. A great wave of religious feeling seems to have passed over the people, and with a sincerity that was for the moment quite real and unfeigned, they declared their willing acceptance of the whole covenant, of its terrible threats as well as of its gracious promises, of its stern commands no less than of its comforting assurances. They bound themselves individually to observe all the words that were written in the book; so renewing their federal relation with God, and again becoming what they had well-nigh ceased to be his people. But something more was wanting. It is in no case enough to make a resolution unless we keep to it.
Performance must follow upon promise. The people were bound, not merely to "stand to the covenant," in the way of profession, just once in their lives, but to stand to it, in the way of action, thenceforward perpetually. It was here that they failed; and it is here that men most commonly fail. To resolve is easy; to stick to our resolutions, difficult. The writings of Jeremiah prove to us that, within a very few years of their acceptance of the covenant in the eighteenth year of Josiah, the people of Judah cast it behind them, became a backsliding people, returned to their idolatries and abominations, forsook God, and sware by them that were no gods, committed adultery, assembled themselves by troops in the harlots" houses were "as fed horses in the morning, every one neighing after his neighbor"s wife". (Jer_5:7, Jer_5:8) A righteous God could not but "visit for these things could not but "be avenged upon such a nation as. (Jer_5:29)
HOMILIES BY D. THOMAS
Vers. 1-25. Good aims and bad methods.
the king sent," etc. Did the world ever contain a people more morally corrupt than that of the Jews? When we mark them journeying in the wilderness forty years, a more murmuring, disorderly, rebellious set of men where else could we discover? When settled in Palestine, a "land flowing with milk and honey" we find them committing every crime of which humanity is capable adulteries, suicides, murders, ruthless wars, gross idolatries, their priests impostors, their kings bloody tyrants. Even David, who is praised the most, was guilty of debauchery, falsehood, and blood. They were a nation steeped in depravity. They were stiff-necked and uncircumcised in heart and ears;" they did always resist the Holy Ghost". (Act_7:51) No doubt there was always a true "Church of God" within the nation; (1Ki_19:18) but to call the whole nation "the Jewish Church" is a misnomer, and far from a harmless one. It has encouraged Christian nations to fashion their communities after the Jewish model instead of after the Christian one. The verses I have selected record and illustrate good aims and bad methods.
I GOOD AIMS. Josiah"s aims, as here presented, were confessedly high, noble, and good. I offer two remarks concerning his purposes as presented in these verses.
1. To reduce his people to a loyal obedience to Heaven. His aim was to sweep every vestige of religious error and moral crime from his dominion. Truly, what more laudable purpose could any man have than this, to crush all evil within his domain, to crush it not only in its form but in its essence? This was indeed the great end of Christ"s mission to the world. He came "to put away sin by the sacrifice of himself.
2. Generated within him by the discovery of the Divine will. Somehow or other, as was seen in the last chapter, the book of the Law which was to regulate the lives of the Jewish people had been lost in the temple, lost probably for many years, but Hilkiah the high priest had just discovered it, and Josiah becomes acquainted with its contents. What is the result? He is seized with the burning conviction that the whole nation is gone wrong, and forthwith he seeks to flash the same conviction into the souls of his people. "And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. And the king went up into the house of the Lord, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the Lord. And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant." Thus sprang his noble purpose. It was not a capricious whim or the outcome of a sudden and fitful impulse; it was rooted in an enlightened conviction. A noble purpose must be righteously founded.
II BAD METHODS. Real good work requires not only a good purpose, but a good method also. Saul sought to honor the God of his fathers, and this was good; but his method, viz. that of persecuting the Christians, was bad. How did Josiah now seek to realize his purpose to sweep idolatry from the face of his country? Not by argument, suasion, and moral influence, but by brute force and violence (vers. 4-28). "All the vessels that were made for Baal, and for the grove" (ver. 4), that is, all the apparatus for idol-worship, these he ordered to be burnt outside Jerusalem, "in the fields of Kidron." He "stamped it small to powder, and cast the powder thereof upon the graves of the children of the people. And he brake down the houses of the sodomites" (vers. 6, 7). He also "brake in pieces the images, and cut down the groves, and filled their places with the bones of men" (ver. 14). Moreover, "he slew all the priests of the high places that were there upon the altars, and burned men"s bones upon them" (ver. 20). In this way, the way of force and violence, he essayed to work out his grand purpose. I offer two remarks concerning his method.
1. It was unphilosophic. Moral evils cannot be put down by force; coercion cannot travel to a man"s soul. The fiercest wind, the most vivid lightnings, cannot reach the moral Elijah in his cave. The "still small voice" alone can touch him, and bring him out to light and truth. After all this, were the people less idolatrous? Before Josiah was cold in his grave idolatry was as rife as ever. You may destroy to-day all heathen temples and priests on the face of the earth, but in doing this you have done nothing towards quenching the spirit of idolatry that will remain as rampant as ever; phoenix-like, it will rise with new vitality and vigor from the ashes into which material fires have consumed its temples, its books, and its feasts. Ay, and you might destroy all the monastic orders and theological tomes of the Roman Catholic Church, and leave the spirit of popery as strong, nay, stronger than ever. Truth alone can conquer error, love alone can conquer wrath, right alone can conquer wrong.
2. It was mischievous. The evil was not extinguished; it burnt with fiercer flame. Persecution has always propagated the opinions it has sought to crush. The crucified Malefactor became the moral Conqueror and Commander of the people. Violence begets violence, anger begets anger, war begets war. "He that taketh the sword shall perish by the sword. D.T.
HOMILIES BY J. ORR Vers. 1-14. Josiah"s great reformation.
The narrative of Josiah"s reforms contained in this chapter incorporates several particulars which, if the Book of Chronicles is to be regarded as giving the true chronology, belong to an earlier period. It is next to incredible that, after Jehovah"s worship had been regularly established, such scandals as the prostitution alluded to in ver. 7, and the horses and chariots of the sun in ver. 11, should have Been allowed to continue. The narrative in Kings seems specially designed to bring all Josiah"s reforms into one view. We have
I SOLEMN COVENANTING. After the example of Jehoiada in the reign of Joash, (2Ch_23:16) and the still more ancient example of Moses, (De 29) Josiah convened the people together to renew the covenant made with them by God at Sinai. (Exo_24:1-8) The covenanting took place appropriately in the house of the Lord another evidence that the worst abominations had by this time been removed from the temple. All classes were assembled, high and low, priests, prophets, and people. In proposing to them to enter on this solemn engagement, in which he set them the example:
1. The king asked them to do a right thing. It was Israel"s distinction among the peoples of the earth that they stood in covenant with God. God had chosen them as a people for himself, that they should serve him alone in the land he had given them. If they had failed to do this, and, now relented of their disobedience, it was meet that they should acknowledge their transgressions, and anew pledge themselves to be the Lord"s. This was what Josiah desired Judah and Jerusalem remnant of God"s inheritance to do. Standing on a raised platform, he set them the example of covenant. It is a good thing when nations have leaders who are themselves conspicuous examples of godliness, and who point the way in what is right to their people. The propriety of national covenants is a question to be settled by the circumstances of each particular age. The individual Christian, at least, is called to frequent renewal of his vows to God, and such an exercise is peculiarly suitable after seasons of backsliding.
2. He did it on a right basis. The covenant was based on the declarations of "the book of the covenant," the words of which were first read in the hearing of all the people. Then the people, following the example of their monarch, pledged themselves to walk after the Lord, to keep his commandments and his testimonies and his statutes with all their heart and soul, and to perform the words that were written in the book. Their covenant thus rested on the right foundation, viz. God"s Word. It is God who, in his Word, draws near to us, declares to us his will, holds out his promises, invites us to engagement with himself, and lays down the rule of our obedience. A covenant means nothing save as it springs from faith in, acceptance of, and submission to the revealed Word of God. Our covenanting is to be
(1) intelligent based on the study of God"s Word, and understanding of its requirements;
(2) cordial with all the heart and soul; and
(3) dutiful in the spirit of obedience, "to perform the words of this covenant that were written in this book.
3. Yet the engagement was not sincere. It was so in the case of Josiah, but not in the case of the people generally, though it is written, "All the people stood to the covenant." In lip they honored God, but in heart they were far from him. (Isa_29:13) This is evident from the descriptions in theprophets. The movement was not a spontaneous one originating in the hearts of the people themselves, but came down to them from above through the king"s command. The formal ceremonies of covenanting were gone through, and some temporary, and perhaps genuine, enthusiasm was awakened. But there was no real heart-change of the people. Their goodness was like the morning cloud and the early dew. (Hos_6:4) This is too often the fats of movements originating with kings, princes, and those in high positions, and not springing from the people"s own initiative. They are popular and fashionable, and draw many after them who have no real sympathy with their aims. But the effects do not endure. Rank, fashion, royalty, the adhesion of the great and mighty and noble of this world, (1Co_1:26) do not of themselves make a movement religious, though they may secure for it eclat. The Lord looketh on the heart, (1Sa_16:7) and if the essence of religion is wanting, imposing external forms count for little.
II THE TEMPLE CLEANSED. In the covenant they had just made, the people bound themselves in the most solemn manner to rid the land of all visible traces of idolatry (Exo_23:24; Deu_12:1-3) Josiah took this work in hand more systematically than any king who had gone before" him (ver. 25). He began with the temple, the thorough purification of which had probably been left over till the repairs above referred to (2Ki 22) could be overtaken. Similar zeal for the destruction of idols was manifested at the conclusion of the previous covenant under Joash. (2Ch_23:17)
1. A cleansing away of the traces of Baal-worship. In the first place, a careful clearing out was made of all the vessels and utensils that had been used in the service of Baal, or of the Asherah, or of the host of heaven. These were burned in the valley of Kidron, and the ashes of them carried to Bethel, as the appropriate source of this idolatry. The sacred tree itself the Asherah was then cut down, burned in the same valley, and its ashes sprinkled on the graves of the people, many of whom had shared in the guilt of its worship. Afterwards the altars erected to Baal in the temple courts were broken down, and the dust of them cast also into the valley of Kidron (ver. 12). Possibly the Asherah and these altars had been removed, and treated as described, at an earlier date.
2. A cleansing away of the traces of Venus-worship. The Asherah was devoted to the licentious Astarte, and rites the most shameless and abominable had been conducted in the temple courts in honor of this goddess. Houses, even, had been reared close to the sacred enclosure for the bands of depraved men and women who took part in these orgies. Doubtless the worship ere this had been stopped, and the filthy actors driven out, but the houses which remained as a reminder of its existence were now broken down.
3. A cleansing away of the traces of sun-worship. To the worship of the sun and of the host of heaven belonged the sacred horses and chariots (ver. 11), probably ere this removed, and the chariots burned; and the altars on the top of the upper chamber of Ahaz, which successive kings had set up. These, like the altars of Manasseh, were broken down, and their dust scattered in the adjoining valley. Every vestige of idolatry was thus cleansed out of the house of which the Lord had said, "In Jerusalem will I put my Name". (2Ki_21:4)
III IDOLATRY PUT AWAY. Judgment began at the house of God, (1Pe_4:17) but it spread thence throughout the whole land.
1. Degradation of the priests. The land apparently had been already "purged" of the idols, Asherahs, and sun-images, which were worshipped at the high places. (2Ch_34:3, 2Ch_34:4) Measures were now taken to degrade the priests who had ministered at these forbidden altars, and through whom, perhaps, the worship was still in many places carried on. These priests were of different kinds.
(1) Some were "idolatrous priests chemarim after the fashion of the priests of the northern kingdom. They do not appear to have been of Levitical descent at all, but were "ordained" of the kings of Judah to burn incense in the high places, and may have been drawn, like Jeroboam"s chemarim, from "the lowest of the people". (1Ki_12:31) Some of them were ostensibly priests of Jehovah, serving him, probably, with idolatrous symbols; others served Baal, and the sun, moon, and planets. The whole of this illegitimate class of priests Josiah put sternly down suppressing their order as contrary to the Law of Moses.
(2) The second class of priests were true Levites, but they ministered at the high places. These were brought from their several cities to Jerusalem, and there provided for out of the temple revenues. They were not, however, permitted to minister at the altar of Jehovah, though, like the other priests, they received their support from the temple offerings. These stringent regulations effectually broke the power of this class throughout the country. God must be served by a pure ministry.
2. Defilement of the high places. The next part of Josiah"s policy was to destroy and defile the high places themselves. One way in which this was done was by covering them with dead men"s bones, or burning dead bones upon them. The high places were thus rendered unclean, and became hateful to the people. Two special acts of defilement are mentioned in addition to that of "the mount of corruption" next referred to, viz.
(1) the defilement of the high places at the entrance of the gate of Joshua; and
(2) the defilement of Topheth in the valley of Hinnom. The real defilement was in the idolatrous and murderous rites with which these places were associated, but Josiah put a special brand of pollution on them, and stamped them as spots to be held in abhorrence for their vileness.
3. The defilement of "the mount of corruption." Such was the appropriate name given to the hill on which Solomon, long before, had reared altars to the heathen gods worshipped by his wives Ashtoreth, Chemosh, Moloch, etc. The high places of that mount, which directly overlooked Jerusalem, did Josiah now defile. Idolatry is none the less pernicious that it has the sanction of a great name, and flaunts itself under the guise of a spurious toleration. Any spot where God is not worshipped, but idols are set up in his place, soon becomes a mount of corruption. Heathenism is a mount of corruption. Godless civilization will become a mount of corruption. Our very hearts will turn to mounts of corruption if we allow God to be dethroned in them.
IV LESSONS OF THE REFORMATION.
1. From what it did accomplish. Josiah"s was a true zeal for the Lord." He was actuated by a right motive, guided himself strictly by God"s Word, and directed his efforts unswervingly to execute God"s will. He wrought earnestly to purify his state from the evils that afflicted it, and to restore the influence of pure and undefiled religion. He deserves our highest admiration for the
(1) determination,
(2) energy,
(3) method, and
(4) thoroughness with which he did God"s work.
Externally, his work was a success. He cleansed the land from idolatry, we, too, have a call to labor for the purification of society, the dethronement of idols, and the spread of true religion. The age of idolatry is not past. Church, state, literature, science, art, have all their idols. There is self-idolatry, nature-idolatry, wealth-idolatry, art-idolatry, the idolatry of genius, and many more worships besides. Our own hearts are abodes of idols. We do well to imitate Josiah in the energy and thoroughness with which he labored to uproot these false gods. We should be unsparing in our judgment Of whatever vice, error, evil lusts, or passions, or inclinations, or tendencies, we discover in ourselves. Let high thoughts be mercilessly brought low, and proud imaginations abased. (2Co_10:5) Wherever sin is detected, let it be yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!
2. From what it did not accomplish. This reformation of Josiah wrought, after all, only on the exterior of the nation"s life. It lacked power to reach the heart. Therefore it failed to regenerate or save the nation. We are thus pointed to the need of a better covenant, that which Jeremiah predicts in 2Ki 31 of his prophecies, "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah I will put my Law in their inward parts, and write it in their hearts," etc. J.O.
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 vv1, 2, 11, 22, 25 And the King sent, and they gathered unto him…
2Ki_23:1-28
And the King sent, and they gathered unto him all the elders of Judah and of Jerusalem.
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Good aims and bad methods
The verses I have selected record and illustrate good alms and bad methods.
I. Good aims. Josiahs aims, as here presented, Were confessedly high, noble, and good.
1. To reduce his people to a loyal obedience to heaven.
2. Generated within him by the discovery of the Divine will.
II. Bad methods. How did Josiah now seek to realise his purpose, to sweep idolatry from the face of his country? Not by argument, suasion, and moral influence, but by brute force and violence (2Ki_23:4-28). I offer two remarks concerning his method.
1. It was unphilosophic. Morals evil cannot be put down by force; coercion cannot travel to a mans soul.
2. It was mischievous. The evil was not extinguished; it burnt with fiercer flame. Persecution has always propagated the errors it has sought to crush. He that taketh the Sword shall perish by the sword. (David Thomas, D. D.)
A revival of religion
A young and active king now sits on Judahs throne. Our text finds him at the age of six-and-twenty, in the midst of reforms which might have appalled many a man of twice his age. The earlier years of his reign he has occupied in many and various reforms, Now we find him in the midst of a revival of religion, the like of which the world has but seldom seen. The king, the court, the elders, the rulers, and the people all felt its power. Beginning at the house of God, it thrilled through all classes, and changed the whole religious life and thought of the land. And it is this revival of religion that I desire now to consider.
I. This revival began at the house of God. And surely that was the best place. In Gods house, in Gods presence, we are to assemble and look for Him. It is there we may expect the Shekinah fire, no longer visible over the ark between the cherubim, but felt in force and power in human hearts. It is there we must seek for renewed vigour and Divine influence. It is there we must look for the Lord Himself, and pray Him to strengthen and quicken us. It is there we must come for the deepening of our faith in the Eternal, enlarging of our courage and zeal, and the expansion of cur Christian hope. It is there all revival must begin. If, then, we are to have a revival, it must begin at Gods house. Votes of the House of Commons cannot do it, Acts of Parliament will never make men religious. Decrees of State will not fill empty churches with men and women full of the Holy Ghost and fire. All this has been tried. Some two or three hundred years ago soldiers were stationed at the doors of the parish churches, not so much to see who attended as to note who was absent. Fine, imprisonment, exile and worse, fell to the lot of those who did not fill their places. These things did not succeed. They never can. Fine, sword, fire, and persecution failed, and always will. They are the instruments of a past and barbarous age. But if we are to have a revival in which the people shall flock to Gods house, Gods house itself must be revived. There must be live men in the Church, if it is to save men alive. A cold Church but seldom warms cold hearts.
II. In this revival men came back to the word of God. The long-lost book was found. The Word of the Lord hid, slighted, neglected, lost, was discovered and brought to the young king. What a discovery Hilkiah made when he found the Bible! What a treasure he dug up! What a mine of precious ore! What a valuable find! The young king was quick to see its importance, value, and worth. It was read; its warnings heeded, its promises believed. And it was read to all the people. What an effect that book produced. Even so. I have no faith in any revival without the Word of God. Read the history of the great revivals in the Church, and you will find the Word of God in it all. Beginning with the Bereans right down to our day you will find it so. John Wycliffe was a great power in his day. He is rightly called the Morning Star of the Reformation. He Sent his Lollard preachers through the lend to tell the story of Gods love. As he translated the Bible into the language of the people, his preachers went and read it and preached it to common folk. Read the history of the Reformation, and what will you find there? Martin Luther is its hero. That marvellous man, like his Lord and Master, was a son of the people, and began life in a poor and comfortless home. Reared in the faith and practice of the Romish Church, he came to know it well, and early saw its weakness. What was it made him take his reforming action? Have we not read that he found a copy of the Scriptures--the neglected, deserted, forsaken Bible? He read it. It did its work. It was the Bible made him the great reformer. It was the Bible which the reformers accepted as a sufficient rule of faith and life. We, too, need to pay more attention to the living Word of God. We are apt to look for and depend upon the word of man. If that is not eloquent, if that is not such as to tickle our fancy, we often return from Gods house displeased, dissatisfied, and unblessed. What a mistake! Let us look for the God-sent message; let us hearken for the voice of the living God; let us hear what He has to say to us.
III. A revived Church will make itself felt in the world. This assembling at the house of God, and the solemn and reverent reading of the Bible, made a deep impression upon the people. The king dedicated himself to God. And surely that is the right thing for a king to do. The king should lead in all good things. All the people felt the influence, and there was a national movement. Public life was affected, the power of God was felt, men pat away their idols, and came back to the faith of their fathers. The Church, the Temple, religion became a greater force in the national life. (C. Leach, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv29, 31, 36
THE DEATH OF JOSIAH
B.C. 608.
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2Ki_23:29-30
"Howl, O fir tree; for the cedar is fallen."
- Zec_11:2
JOSIAH survived by thirteen years the reformation and covenant which are the chief events of his reign. He lived in prosperity and peace. He did justice and judgment; the poor and needy flourished under his royal protection; and it was well with him. It seemed as if the Deuteronontic blessings on faithfulness to its law were about to be abundantly fulfilled, when "the azure calm of heaven" was suddenly shattered, and "down came the thunderbolt." The great and victorious Assurbanipal of Assyria had died, and left his power to weaker successors. Meanwhile, Egypt was growing in power and splendor under Pharaoh Necho II (B.C. 612-596), the sixth king of the twenty-fifth or Saitic dynasty. He nearly anticipated M. de Lesseps in making the Suez Canal, and perhaps actually anticipated Vasco da Gama in rounding the Cabo Tormentoso, or Cape of Good Hope, in a three years voyage. He was fixed by the ambitious dream of succeeding the Assyrians as the chief power in the world, or at any rate of seizing part of the dominions which they had conquered. Accordingly, in B. C. 608, he went up against the King of Assyria to the river Euphrates. The Chronicler says that his destination was Carchemish, on the Euphrates, and some have conjectured that the vague phrase "against the King of Assyria" is incorrect, and that, as Josephus states, he was really marching against the Medes and Babylonians after the fall of Nineveh.
With this expedition Josiah was not greatly concerned. He may have begun his reign as the vassal of Assurbanipal; but if so, it is probable that he had long since ceased to pay tribute to a power which was tottering to its fall under the attacks of Scythians and Babylonians. He had availed himself of the disorganization of the Assyrian power to re-establish some, at least, of the old authority of the House of David over the Northern Kingdom, and perhaps he only undertook the desperate expedient of withstanding the northward march of the Egyptian host under the notion that either on the march or on his return the Pharaoh intended to subjugate Palestine to Egypt.
Pharaoh Necho II, among his other achievements, had created a powerful fleet, and it is nearly certain that he did not advance along the coast of Palestine, but made his way by sea to Acco or Dor. Here he received the news that Josiah meant to block his path at Megiddo, on the plain of Jezreel. That plain has been the great and only possible battle-field of Palestine, from the revolt in which Barak destroyed the host of Jabin, to that in which Tryphon met Jonathan the Maccabee, and Kleber in 1799 defeated twenty-five thousand Turks with three thousand French.
The Chronicler here adds a very remarkable incident. {2Ch_35:20-22} Necbo, like Joash of Israel in former days, did not care to fight with the poor little King of Judah-or at any rate did not wish to do so at present, when he was on his way to the greater encounter. He therefore sent an embassy to Josiah, saying, "What have I to do with thee, King of Judah? I come not against thee this day, but against the house wherewith I have war. For God [Elohim] commanded me [in a dream] to make haste. Forebear, then, from meddling with God, who is with me, that He destroy thee not."
The conjecture "in a dream" is not unlikely, nor is it in disaccord with other events in the annals of the Pharaohs and the Sargonidae of Assyria. We may indeed be surprised that an Egyptian Pharaoh should profess to deliver to a Jewish king the messages of Elohim though we have seen something like this in the case of the Rabshakeh. {2Ki_18:25} The variation in #/RAPC 1 Esdras 1:26-28 is curious and interesting. We are there told that the message was sent to Josiah, not only by Pharaoh Necho, who had sent to say "The Lord is with me hastening me forward: depart from me, and be not against the Lord," but also by "the prophet Jeremy." Josephus frankly ascribes the error of Josiah to destiny, as though he had been infatuated by the dementation which the Greeks attributed to Ate.
This, however, is not likely; for it is clear that Jeremiah, though not mentioned in the Book of Kings, must have had a strong influence over the mind of Josiah, whom he loved, whose views he shared, in whose religious revolution he had taken part. Further, we do not read of any warning recorded by the prophet himself; and had he uttered one, it would certainly have been mentioned, when he committed his prophecies to writing twenty-three years after their commencement. A warning of which the neglect had led to fatal issues would have been so decisive a confirmation of Jeremiahs prophetic insight that it could not have been passed over in silence.
Indeed, Jeremiah may have shared the conviction which, founded on imperfect generalization, perhaps dazzled the unfortunate king to his ruin. Josiah had accepted the Book of Deuteronomy with the whole strength of his belief, and the Book of Deuteronomy had proclaimed to Israel as the reward of faithfulness this promise: "And it shall come to pass that Jehovah, thy God, shall set thee on high above all the nations of the earth.. Jehovah shall cause thine enemies which rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways." {Deu_28:1-8} In the strength of that promise, Josiah was perhaps saying to himself, in the language of the Psalms, that Jehovah could not fail to save His anointed, and dash His enemies to pieces under His feet; {Psa_20:6; Psa_18:29-50} in the language, perhaps, of later days, that the sound of a shaken leaf should chase them, and they should flee when none pursued. {Lev_26:36}
Alas! such passages do not apply invariably to our worldly fortunes! Gods promises are general. The individual must be considered apart from the universal in the region of spiritual and eternal blessings. In the affairs of earth the wicked often seem to be in prosperity, while the righteous are overwhelmed by all Gods waves and storms. Further, Josiah evidently received a warning-a warning which professed to come, and really came, from God-whether uttered by Pharaoh or by Jeremiah. And in this instance Josiah had sought war: he had not been forced into it. It was not for him to go out of his way to champion the cause either of cruel Assyria or vaunting Babylon.
The result was entire disenchantment. No more disheartening and disastrous calamity could have happened to the kingdom, which had just begun to struggle out of the slough of idolatry and humiliation.
Heedless of the message he had received, strong in mistaken hopes, Josiah opposed his poor, weak forces to the powerful host of renovated Egypt. The result was instantaneous ruin. Judah was defeated and scattered without a blow, -Necho came, saw, conquered. Josiah, according to the present record of the Chronicles, like Ahab, "disguised himself" and went into the battle; and as he drove from rank to rank an Egyptian archer drew a bow at a venture, and smote him while he was putting his forces in array. The arrow-point brought conviction too late. Josiah saw his error; he knew that his own death involved the rout of his army. He sounded a retreat, and said to his servants, "Bear me away to my traveling chariot, for I am sore wounded." He died at Megiddo, where his ancestor Ahaziah had died before him from the arrow-wounds of Jehus pursuers. His servants carried him in a Chariot dead from Megiddo. The famous plain of Esdraelon had already witnessed two great victories-that of Barak over Sisera, and that of Gideon over the Midianites; and one deplorable defeat - that of Saul by the Philistines It was now darkened by a catastrophe even more sad.
When that chariot, accompanied by its wailing escort, entered the gates of Jerusalem, with the routed army of Judah behind it, the feeling of the people must have resembled that of the Athenians when the news reached them that Lysander had destroyed their whole fleet at Aegospotami, and the long wail went thrilling up through that sleepless night from the Peiraeus all along the Makra Teiche to the Parthenon and the Acropolis And there followed such a mourning as the land had never known before. It had begun at Megiddo and Hadadrimmon, leaving the sad memory of its hopeless intensity. It was renewed at Jerusalem when they buried the king in his own sepulcher. "The land mourned, every family apart; the family of the House of David apart, and their wives apart; the family of the House of Nathan apart, and their wives apart; the family of the House of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; all the families that remained, every family apart, and their wives apart." "And all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations unto this day, and they were made an institution in Israel: and, behold, they are written in the Lamentations." Not even for heroic David, or royal Solomon, or pious Asa, or prosperous Jehoshaphat had there been so loud a dirge.
But, alas! there was a cause for far deeper sorrow than the loss of a prince, however able, however beloved. The dead was dead. Natural sorrow for the bereavement of the people would soon be healed by time, but behind the passing affliction lay a great fear and a great reaction.
A great fear, -for now a southern foe was added to the northern. Jeremiah and other prophets had warned Israel of the peril from the North. When the Scythian wave "rolled shoreward, struck, and was dissipated," when the source of Assyrian terror seemed to be drying up, worldlings may have felt inclined to laugh at Jeremiah. But now it was evident that, sooner or later, the Chaldaeans would be as formidable as their predecessors, and out of the serpents egg was breaking forth a cockatrice. The uncalled-for attempt of Josiah to bar the path of the new and mighty Pharaoh had also added Egypt to the list of formidable enemies. For the present the Pharaoh had passed on to the Euphrates; but whether he returned victorious or defeated, his troops could not but be a source of danger to the little kingdom, which would henceforth be helpless between the overwhelming forces of its foes.
If such were the fears of the timid and the pessimistic, still deeper was the disheartenment of the faithful. Josiah had been the most obedient, the most religious, of all the kings of Judah from childhood upwards. Where, then, were Jehovahs old loving-kindnesses which He sware unto David in his truth? Had God forgotten to be gracious? Had He hidden away His mercy in displeasure? Where were the blessings of the newly discovered Book of the Law, if the curse fell on its most earnest votary? Where was Huldahs promise that he should be gathered to his fathers in peace, if he was carried back dead from the field of fruitless battle? There can be little doubt that the apparent blight which had fallen on unavailing righteousness hastened the reaction of the subsequent reigns. Many might be inclined to cry out with even Jeremiah in his moments of overwhelming despondency, "Ah, Lord God! surely Thou hast greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword reacheth unto the soul." {Jer_4:10} "O Lord, Thou hast deceived me, and I was deceived: Thou art stronger than I, and hast prevailed: I am a derision daily, every one mocketh me. Whenever I speak, I must shout, I must cry violence and spoil; for the word of the Lord is made a reproach unto me, and a derision, daily." {Jer_20:7-8}
But man judges partially and judges amiss. Gods ways are not as mans ways. God sees the whole; He sees the future; He sees things as they are. Through defeat, through captivity, through multiform affliction, lay the path to the final deliverance of the nation from the grosser forms of idolatry. When they wept as they remembered Zion, when they took down their harps from the willows by the water-courses of Babylon to sing the Lords song in a strange land, they turned again-and at last with their whole heart-to God their Savior, who had done so great things for them; -until the grey secret lingering in the East was brightened by the Morning Star, and there was revealed to the world a true Israel, and a New Jerusalem, wherein the Lord should be King forevermore.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 25 2Ki_23:1. The king sent and gathered all the elders…
THE DESTRUCTION OF IDOLATRY BY JOSIAH
CRITICAL AND EXPLANATORY NOTES.—
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2Ki_23:1. The king sent and gathered all the elders of Judah—Not content to hide from coming ill under God’s promise of immunity to himself personally, Josiah’s patriotism led him to a fervent effort to recall his nation to the Lord, and turn aside impending doom.
2Ki_23:6. He brought out the grove from the house of the Lord (see on 2Ki_21:7). Cast the powder thereof on the graves of the children of the people—In 2Ch_34:4 it is rendered, “upon the graves of them that had sacrificed unto them,” thus profaning the sepulchres of those idolaters.
2Ki_23:7. He brake down the houses of the Sodomites—Concerning these “Sodomites” see Notes on 1Ki_14:24. These booths were scenes of lustful revelry; these “women who wove hangings for Asherah,” being debased creatures, who, together with others of their sex, prostituted themselves in homage of this goddess. All this “in the house of the Lord.”
2Ki_23:9. Did eat of the unleavened bread—The phrase means that they lived upon the altar offerings; they came not near God’s altar, but stayed at home enjoying the fruit of their profession “among their brethren.”
2Ki_23:10. He defiled Topheth—The spot in the valley of Hinnon where children were sacrificed to Molech. “Tophet” is variously interpreted, as from תּוף to spit out, detest, an abomination, therefore; or from תוֹף, a drum, the dominating interpretation of Jewish writers being that the cries of the perishing children were drowned by that instrument.
2Ki_23:11. Took away the horses—Not figures of horses, but living, kept for drawing the sun-chariot in the idolatrous processions. Horses were also sacrificed in the worship of the sun.
2Ki_23:13. On the right hand of the mount of corruption—The hilly range on the east of Jerusalem, called the Mount of Olives, has three summits, whose central or southernmost peak is named the “Mount of Corruption.” from the idol temples there reared by Solomon.
2Ki_23:15. Altar that was at Bethel—In Samaria; so that he traversed the land to sweep away every vestige of idolatry.
Note—A literal and remarkable fulfilment of prophecy at Bethel—Against that very altar at Bethel, where the guilty Jeroboam burned odious idolatrous incense, a man of God, 326 years before Josiah’s birth, came forth and cried, “O, altar, altar! thus saith the Lord, Behold a child shall be born unto the house of David, Josiah by name, and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee” (see the narrative 1Ki_13:1-8). No more emphatic verification of prophecy is contained in Scripture.
2Ki_23:21-23. The revival of the passover festival—Not only were the king’s own subjects called to this august celebration of this most sacred festival, but many of the remnant of Israel also came to the solemnity (see 2Ch_35:18); not even Hezekiah’s celebration of this feast was so complete and imposing as that of Josiah.
HOMILETICS OF 2Ki_23:1-24
CHARACTERISTICS OF A GREAT RELIGIOUS REFORM
I. It is suggested by a clearer understanding of the Divine Word (2Ki_23:1). Josiah had begun his reforming work before the discovery of the law, but when he read the very words of God his views were expanded, and his zeal newly inflamed concerning the work he had to do. The effect on the king was like that produced on Luther by his finding an old Latin Bible in the library of the Augustine convent at Erfurt. In both cases, the character and life-work of the reformers were irresistibly influenced by what they read. The best and loftiest work we do, is that which is inspired and sustained by our study of the Divine Word. It is the light and teacher for all time.
A glory gilds the sacred page
Majestic, like the sun;
It gives a light to every age;
It gives, but borrows none.—Cowper.
II. It seeks to interest and, by solemn covenant, secure the co-operation of all classes of the community (2Ki_23:1-2). All genuine reform must be based on intelligence. The people Josiah sought to benefit he sought first to instruct. Too much publicity cannot be given to principles which threaten to change the existing order of things. If they will not bear the light of day, and the freest public criticism, they are unworthy our adherence. Josiah set the example. It was a striking scene—the more highly dramatic because so utterly unconscious—to see the youthful king publicly entering into solemn covenant to obey the Divine commands. The people followed. In the East, whatever the king initiates and champions, the people readily accept. The broader and more searching the reform, the more important is it to interest all classes and engage all legitimate agencies. The most gigantic efforts of the reformer would be fruitless if unsupported by public opinion. He is shrewd enough to see that the first thing he has to do is to mould and educate public opinion. Hume once observed, “All power, even the most despotic, rests ultimately on opinion.”
III. It aims at the utter destruction of the system, with all its degrading practices, that had led the people astray (2Ki_23:4-20; 2Ki_23:24). Josiah attacked the idolatry of his kingdom with a promptness, zeal, and vigour that amounted almost to fierceness. The evil must be torn out, root and branch. The high places, the images, the vessels, were not only broken in pieces, but defiled, and their ashes scattered on the stream to be borne away for ever. The reformer warmed to his work, and grew fiercer still. He slew the idolatrous priests. He violated the graves of the dead, and burnt their bones on the altar. The reformer became a persecutor. Judging Josiah from the standard of his times, much might be said in palliation of this violence. Idolatry was the oppressive curse under which his kingdom lay crushed. As a theocratic king, he could admit no rival to Jehovah; idolatry must be utterly stamped out. Much may be forgiven a man for the excesses into which he may be betrayed in the heat of his reforming zeal. But no reforming work can be permanently advantaged by violence and persecution. Tyranny never cures tyranny; it only provokes endless reprisals.
IV. It restores the pure worship of God in its most imposing features (2Ki_23:21-23). The festival of the Passover was held on an unexampled scale of magnificence and publicity, and in a faithful adhesion to the minute details required by the Divine law that had not been recognized for years. The iconoclastic reformer should be careful to have something to put in place of what he destroys. Man will worship, and every facility should be afforded him in keeping up fellowship with the Highest and Holiest, else he will seek inferior and degrading objects of worship, as did the Hebrews. We must not mistake the reverent and decorous observance of an elaborate ritual for true worship. Acceptable worship must be intelligent, sincere, and spiritual. “If a person were to attend the levee of an earthly prince every court day, and pay his obeisance punctually and respectfully, but at other times speak and act in opposition to his sovereign, the king would justly deem such an one a hypocrite and an enemy. Nor will a solemn and stated attendance on the means of grace in the House of God prove us to be God’s children and friends.”—Salter.
LESSONS:—
1. A genuine reformer regulates his zeal by sound discretion.
2. It is difficult to avoid excesses in carrying out great reforms.
3. The best reforms are those suggested and carried out by the teachings and spirit of the Divine Word.
4. It is an unspeakable gain to the moral life and power of a nation when the true God is better known and worshipped.
GERM NOTES ON THE VERSES
2Ki_23:1-3. The public reading of God’s Word.—
1. An important and time-honoured institution—instructing the ignorant, and being a testimony to all.
2. A serious loss and injury to a people where neglected.
3. Worthy of the most careful study to do it with efficiency.
4. Stimulates the formation of the best resolves towards God and His service.
—This pious and patriotic king, not content with the promise of his own security, felt, after Huldah’s response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the Divine clemency and grace to the penitent, he convened the elders of the people, and, placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people, in animating their devotions and encouraging their return to the faith of their fathers.—Jamieson.
2Ki_23:1. Instructed by the law and by the prophetess, the king does rest in security, feeling that the evil will not come in his day, but takes immediate measures to instruct the people in the law, and to destroy idolatry throughout the land.
2Ki_23:2. Woe be to them that hide God’s book from the people, as they would do ratsbane from the eyes of children! Ignorant souls cannot perish without their murder. There is no fear of knowing too much; there is too much fear of practising too little.—Bp. Hall.
2Ki_23:4-24. A violent persecution like that of Manasseh must have produced terror, bitterness, stubborn though concealed opposition, and a relentless purpose, on the part of those who had all the law and traditions of their nation, together with patriotism, on their side and who could compare with pride the moral purity of their religion with those abominations of heathenism which were shocking and abhorrent to the simplest instincts of human nature, to repay their persecutors at the first opportunity. Where those abominations were the only religious observances taught, education might avail to make them pass without protest; but where there was any, even a slight, knowledge of a purer religion and a better morality, the protest could never entirely die out. The Jehovah religion was, as compared with heathen things, austere. It warred against the base passions of men and the vices which they produce. Heathenism therefore seemed to represent enjoyment of life, while the Jehovah religion seemed to repress pleasure. It is remarkable that a boy-king should have chosen the latter. Judaism certainly had intolerance as one of its fundamental principles. Violence in the support of the Jehovah-religion was the duty of a Jewish king. In attempting to account for and understand the conduct of Josiah, it would be senseless to expect him to see and practise toleration, as to expect him to use fire-arms against Necho. We can never carry back modern principles into ancient times, and judge men by the standards of to-day.—Lange.
2Ki_23:4. The Kedron winds along the east and south of the city, the channel of which is, throughout a large portion of the year, almost or wholly dry, except after heavy rains, when it suddenly swells and overflows. There were emptied all the impurities of the temple (2Ch_29:15-16) and the city. His reforming predecessors had ordered the mutilated relics of idolatry to be thrown into that place of graves and receptacle of filth (1Ki_15:13; 2Ch_15:16; 2Ch_30:14); but Josiah, while he imitated their piety, far outstripped them in zeal, for he caused the ashes of the burnt wood, and the fragments of the broken metal, to be collected and conveyed to Bethel, in order thenceforth to associate ideas of horror and aversion with that place, as odious for the worst pollutions.
2Ki_23:7. Sin—
1. Has depths of infamy which the beginner would shudder to contemplate.
2. Finds its readiest and most zealous votaries in idolators.
3. Reigns supreme when God is abandoned.
4. Can be cured only by being thoroughly rooted out.
2Ki_23:8. “The gate of Joshua, the governor of the city.”—A great man, but none of the best. He had a good name; but Josiah might have said to him, as Alexander did to a soldier of his own name, but a coward, Either change thy name, or put on more courage; so, more piety.—Trapp.
2Ki_23:11. “And burned the chariots of the sun.”—Chrysostom saith that Peter, for his zeal, was like a man made all of fire walking among stubble. Josiah was surely so. Angelomus saith, that herein he represented Christ, who, by the fire of the last day, shall destroy all impiety, and not suffer any defiled one to enter into his kingdom.—Ibid.
2Ki_23:14. Every monument of idolatry in his dominions was in like manner destroyed, and the places where they stood he defiled by strewing them with dead men’s bones. The presence of a dead carcase rendered both persons and places unclean in the eyes both of Jews and heathens.—Jamieson.
—He was resolved to make a hand with them all. We may give peace to buy truth, but we may not give truth to buy peace.—Trapp.
2Ki_23:15-16. The unerring certitude of the Divine word.—l. Its threats and promises are faithfully and minutely fulfilled.
2. The flux of time strengthens rather than weakens its authority—350 years had elapsed since the prophecy was uttered.
3. The instrument of accomplishing the Divine word may himself be unconscious of it—Josiah was more intent in destroying idolatry than in fulfilling a Divine prediction.
2Ki_23:15. His zeal as a theocratic sovereign was specially directed against “the high places” reared and consecrated by Israelitish monarchs in all the Samaritan cities, as being indications of the same spirit of disloyalty to Jehovah which the policy of Jeroboam had inaugurated at Bethel and at Dan. But the altar at Bethel which had been sumptuously and elaborately fitted up in the Egyptian style of architecture, and at which the worship of the golden calf was performed with a splendour that rivalled or surpassed the pure ritual celebrated at Jerusalem, was the special object of his abhorrence, both on account of its vicinity to his own kingdom, and the outrage which its establishment, on a spot hallowed by the memory of the patriarch Jacob, inflicted on the feelings of all the pious in Judah.—Jamieson.
2Ki_23:16. Intervention of time breaks no square in the Divine decrees; our purblind eyes see nothing but that which touches their lids; the quick sight of God’s prescience sees that, as present, which is a world off.—Bp. Hall.
2Ki_23:17. Compare with 1 Kings 13. Lessons from an old tombstone. As we stand by the sepulchre of the man of God, many admonitory lessons press themselves home upon us.
I. That the path of duty is the way of safety. So long as the man of God continued in the path of duty, he was safe. The anger of the king and his command to the bystanders could not harm him a whit. No moral or spiritual danger will befall us if we continue in the path which God marks out for us. “They that be with us are more than they that be with them.”
II. That the path of duty is the path of power. So long as the man of God was faithful in the discharge of his duty, he had great moral influence. When King Jeroboam’s hand withered and his arm became rigid, he had no faith either in his false god, or in the priests who were sacrificing to him. “Entreat the Lord for me,” cried the frightened, horror-stricken king. So it is still. The good man may be persecuted and ridiculed, but often it is seen that the devout man, who continues, despite all trials, “the even tenor of his way,” is requested to intercede with God on behalf of those who would have harmed him. But power is lost the moment the good man departs from the right way.
III. The danger of tarrying upon forbidden ground. The command to the man of God was clear and decisive. He must so appear before the false priests of Jeroboam and deliver his message, and leave the place, that his appearance and disappearance may be startling in their suddenness. He must not return by the same way that he went. But he lingered in the way not far from Bethel. He was upon dangerous ground, and the temptation presented by his seducer was fitted to his physical need and circumstances, as all strong temptation is. He yielded, and we know his fate. Banyan very quaintly says, after Christian and Hopeful wandered from the right path and found themselves in Doubting Castle, “So I saw it was easier going out of the way when in, than going in when out.”
IV. The fearful crime of an enlightened man ruining another. The old prophet might take up the corpse of the disobedient man of God and attend to its interment, and mourn over him, saying, “Alas, my brother!” but he could not bring back again the lost life. He might charge his sons to bury him with the men of God, adding that the prediction which had been uttered would certainly be fulfilled; but this made no atonement, no separation. The man who will ruin another is a baser man than he who will ruin himself. And be it that this act of disobedience on the part of the man of God was a sin unto the death of the body only—as perhaps the entire context warrants—yet little did he think, when he journeyed from Judah, that he would never return again; and that being entrusted with such a message, and charged with such responsibilities, he should fail in part. Let him, therefore, who stands by his sepulchre, remember the judgment which arrested the man of God, and he will find another illustration of the need of heeding the warning, “Let him that assuredly standeth, take heed lest he fall.”—Hom. Quarterly.
—This is one of the most remarkable prophecies contained in the Bible. Had the prediction referred to the entire suppression of idolatry throughout the kingdom of Israel, and its reunion with that of Judah in the common celebration of national worship at Jerusalem, the spirit of patriotism would assuredly have kept alive the remembrance of the announcement both in the court and throughout the country, making a consummation so devoutly to be wished the favourite and distinguishing policy of the best kings. But the demolition of the single altar at Bethel was too limited an enterprise, too trivial an act, to stimulate the ambition of a Jewish king, or to continue a subject of interest in the councils of his cabinet; and hence the prophecy seems to have fallen into comparative neglect or oblivion. But not one jot nor tittle of the Divine word ever fails to be fulfilled. God chooses his own time, as well as his own accomplishments of His providential purposes; and although no king of Judah before Manasseh had an opportunity of passing the confines of his kingdom; although Manasseh, with Amon, had not, probably, the slightest knowledge of the prophecy, and was influenced solely by motives of humble penitence and devout gratitude for his own temporal and spiritual deliverance in bestowing the name of Josiah upon his grandson; he was unconsciously, but by an unseen overruling power, led to do what verified the word of the Lord which the man of God proclaimed to Jeroboam, regarding the overthrow of the altar at Bethel.—Jamieson.
2Ki_23:21-24. The building up of a new life must follow upon the eradication of sin. The Passover cannot be celebrated until all the old leaven is removed. The Passover was the feast with which each new year begun; we also have a Passover or Easter lamb (1Co_5:7-8). The festivals and fasts are the framework of the common life of the congregation; where they are neglected this life is decaying. If Israel had kept up the celebration of its appointed feast, it would never have fallen so low.—Lange.
2Ki_23:24. The Bible and reform.
1. The Bible exposes the dangers and abuses of all false systems.
2. Supplies clear and authoritative ideas of what is right, and the most powerful motives to act up to those ideas.
3. Demands that all efforts of reform shall be thorough and complete.
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.
The Sermon Bible 1900 · Public Domain On v1 2Ki 23:3-4, 2Ki 23:25-26
2Ki 23:3-4, 2Ki 23:25-26
The lesson we learn from this chapter is that we may repent and yet be punished.
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I. People do not like to believe that; it is much more convenient to fancy that when a man repents and, as he says, turns over a new leaf, he need trouble himself no more about his past sins. But it is a mistake; he may not choose to trouble himself about his past sins, but he will find that his past sins trouble him, whether he chooses or not.
II. After the forgiveness of sin must come the cure of sin. And that cure, like most cures, is a long and painful process. Heavy, and bitter, and shameful is the burden which many a man has to bear after he has turned from self to God, from sin to holiness. He is haunted, as it were, by the ghosts of his own follies. The good that he would do he does not do, and the evil that he would not do he does.
III. Christ, the great Healer, the great Physician, can deliver us, and will deliver us, from the remains of our old sins, the consequences of our own follies. Not, indeed, at once, or by miracle, but by slow education in new and nobler motives, in purer and more unselfish habits. And better for us perhaps that He should not cure us at once, lest we should fancy that sin was a light thing, which we could throw off whenever we chose, not what it is: an inward disease, corroding and corrupting, the wages whereof are death. Provided we attain at last to the truly heroic and Divine life, which is the life of virtue, it will matter little to us by what wild and weary ways or by what painful and humiliating processes we have arrived thither.
C. Kingsley, All Saints’ Day, and Other Sermons, p. 292.
References: 2Ki 23:1, 2Ki 23:2.—G. Moberly, Plain Sermons, p. 157. 2Ki 23:6.—Preacher’s Monthly, vol. iv., p. 249. 2Ki 23:17.—Homiletic Quarterly, vol. iv., p. 248. 2Ki 23:22.—R. W. Evans, Parochial Sermons, p. 276. 2Ki 23:25.—Clergyman’s Magazine, vol. xi., p. 81. 2Ki 23:25, 2Ki 23:26.—Bishop Temple, Rugby Sermons, 2nd series, p. 305.
2Ki 23:29-30
I. The striking feature of this story is the picture it gives us of the quiet manner in which God’s servants are sometimes allowed to pass away when they have finished their work. The history of the death of Josiah, as compared with that of his life, puts things in their right order: his life active, hard-working, zealous; his death quiet, unexciting, what we should call inglorious. The history seems fitted to check that tendency which exists in men’s minds to lay too much stress upon the circumstances of a man’s death, to be fond of exciting deathbed scenes, to delight in religious books which describe very vividly the last moments of departing souls. He who will stand least reprovable at the last day will be he who has worked here the most earnestly and vigorously in the cause of holiness and of Christ when all the temptations of the world and the strength of Satan have been opposed to him.
II. The moral we may 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 to the hour of death the labour of life, may be quiet and unconcerned for the way in which God may be pleased to call him. If he is called by some sudden providence when engaged in his work or summoned by some speedy sickness, he may be of good cheer and of a quiet mind, knowing that God will do all things well.
Bishop Harvey Goodwin, Parish Sermons, 3rd series, p. 93.
References: 2Ki 23—Parker, vol. viii., p. 302. 2Ki 24—Ibid., p. 305. 2Ki 25:30.—Spurgeon, Morning by Morning, p. 45.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Religious Reform. Josiah's Death
Religious Reform. Josiah's Death
2. The prophets] Jeremiah, Habakkuk, and Zephaniah lived about this time. Read in their ears] cp. the similar proceeding related in Neh_8:4.;
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3. By a pillar] or, 'upon a platform': cp. Neh_11:14
4. The priests of the second order] probably to be corrected into 'the second priest' (as in 2Ki_25:18), i.e. the high priest's deputy. Grove] see on 2Ki_21:7.
5. The planets] or, 'the signs of the zodiac' The word is said to mean 'mansions,' the stars being the abodes of gods.
6. Of the children of the people] RV 'of the common people': cp. Jer_26:23. The graves of the poorer classes were probably made in the ground, whereas the tombs of the wealthy were constructed in the rocks, and were not so available for the purpose here described—viz. the defilement of the idolatrous emblems: cp. 2Ki_23:14.
7. Sodomites] The suppression of such is directed in Deu_23:17, Deu_23:18. Hangings] lit. 'houses,' i.e. tents which sheltered the Asherah (or emblem of Ashtoreth).
8. Defiled the high places] That some of these were dedicated to the worship of the Lord appears from the following v., which implies that the priests who served them were priests of the Lord. The destruction of these sanctuaries thus resulted in confining the public rites of worship to the Temple at Jerusalem (according to the law of Deu_12:5-14), and the removal of the priests who had previously ministered at them. From Geba to Beer-sheba] the northern and southern borders of the kingdom. Of the gates] Probably an error for 'of the satyrs' or 'he-goats,' which were objects of worship and called 'devils' in Lev_17:7; 2Ch_11:15. The Heb. words closely resemble one another.
9. Did eat.. bread] It is not clear whether they were maintained by the offerings of their kinsfolk in their several localities or whether they shared the offerings made to the priests at Jerusalem, but were debarred from ministering in the Temple (as was the case with priests who were otherwise disqualified, Lev_21:21-23): cp. Deu_18:6-8. By unleavened bread is probably meant the priestly dues generally.
10. Topheth] The name literally means 'spittle' or 'spitting,' and so designates the locality as a place of abhorrence. The valley.. Hinnom] usually identified with the valley that flanks the modern city of Jerusalem on the W.; but if the ancient city occupied only the eastern of the two hills upon which the present city stands, the valley here mentioned may have been the depression between them (subsequently called the 'Tyropaeon'). Topheth, however, was in any case situated in the broad space formed by the junction of the three valleys immediately S. of the city. It was from the sacrificial fires lighted there for human sacrifices, as well as from those that were afterwards kindled in the same place to destroy the refuse of the city deposited in it that the Heb. name Ge Hinnom in the form Gehenna came to be used to denote the place of punishment for the unrepentant after death. Molech] see 1Ki_11:7; The rite here referred to is prohibited in Deu_18:10.
11. The horses] A chariot was similarly dedicated to the sun at Sippar in Babylonia; and it is probable that it was connected in idea with the sun's course through the sky. The kings of Judah] presumably Manasseh and Amon: see 2Ki_21:3, 2Ki_21:5. Of the house.. by the chamber] better, 'from the house.. to the chamber,' marking the extent of the stables.
12. On the top of the upper chamber] These altars were probably connected with the worship of the host of heaven: see on 2Ki_21:3.
13. Before Jerusalem] i.e. E. of the city. It is surprising that these, dating from the time of Solomon (see 1Ki_11:1-8), had not been destroyed by Hezekiah; but see on 2Ki_18:4.
Mount of corruption] i.e. the Mt. of Olives, the later 'mount of offence.'
14. The bones of men] i.e. to desecrate them, since dead bodies communicated uncleanness: cp. Num_19:16.
15. The altar that was at Beth-el] see 1Ki_12:32, 1Ki_12:33. Burned the high place] probably the shrine erected upon it, which elsewhere is styled a 'house of high places.'
16. In the mount] presumably some adjoining elevation. According to the word of the Lord] see 1Ki_13:2.
17. Title] RV 'monument': marking the place of burial.
18. Samaria] here used of the country rather than the city, since the prophet alluded to belonged to Bethel.
21. The passover] Of this passover details are given in 2Ch_35:1-19.
22. There was not holden, etc.] On this occasion not only were the injunctions of the Law more strictly followed than had been the case previously, but exceptionally large numbers took part in the festival.
24. Images] RV 'teraphim,' which were probably models of the human figure representing household deities and used in divination: see Gen_31:19; 1Sa_19:13; Eze_21:21.
29. Pharaoh-nechoh] i.e. Nechoh II, a king of the 26th dynasty (610-595 b.c.), whose father Psammetichus, at one time a tributary of the Assyrians, had secured independence for Egypt in 664 b.c.
The king of Assyria] i.e. the king of Babylon. Nineveh, the capital of Assyria, fell in 607 before the united forces of the Median Cyaxares and the Babylonian Nabopolassar; and it was to dispute the spoils of the fallen empire with Nabopolassar that Nechoh advanced northward through Palestine. The king of Babylon is here called by the name of Assyria, the country he had conquered (cp. Ezr_6:22, where a Persian king is likewise styled 'king of Assyria,' the Persians having subdued and dispossessed the Babylonians).
Josiah went against him] Josiah's motives can only be conjectured, but it is probable that in the downfall of Assyria's power he hoped to extend his authority over what had once been the northern kingdom, and feared that his designs would be foiled by the Egyptian advance. At Megiddo] see on 2Ki_9:27. Josiah took up his position here to dispute the passage across Carmel. The Greek historian Herodotus probably alludes to this battle when he states that Nechoh defeated the Syrians at Magdolus. When he had seen him] i.e. when he encountered him in battle: cp. 2Ki_14:8. For the sorrow occasioned by Josiah's death see 2Ch_35:25; Sir_49:2, Sir_49:8.
30. Jehoahaz] also called Shallum (Jer_22:11; 1Ch_3:15). He was the younger brother of Jehoiakim who succeeded him (2Ki_23:36).
33. Riblah] on the Orontes, between Damascus and Hamath. Nechoh, after his success at Megiddo, had marched northward to meet the Babylonians, who eventually defeated him at Carchemish (Jer_46:2).
34. Made Eliakim.. king] Jehoahaz had been chosen by the people without the sanction of Nechoh, who therefore asserted his authority by deposing him, and substituting his brother. In the room of Josiah] Nechoh did not recognise Jehoahaz. Turned his name to Jehoiakim] The bestowal of a new name by Nechoh upon Eliakim indicated that the latter was a subject or vassal prince of the Egyptian king. For a similar change cp. 2Ki_24:17, and see Gen_41:45; Dan_1:7 (where, however, the new names are foreign, not, as here, Hebrew).
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 vv6, 7, 13, 34 (See Scofield "Deu 16:21").
grove
(See Scofield "Deu 16:21").
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 vv1, 31 2. The Results of the Revival and the Death…
2. The Results of the Revival and the Death of Josiah
CHAPTER 23:1-30
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1. The People hear the law (2Ki 23:1-2; 2 Chron. 34)
2. Josiah makes a covenant (2Ki 23:3)
3. The great reformations (2Ki 23:4-20)
4. The Passover celebrated (2Ki 23:21-23; 2 Chron. 35)
5. Further statements concerning Josiah (2Ki 23:24-27)
6. The death of Josiah (2Ki 23:29-30)
It is a great scene with which this chapter opens. The king feels now his responsibility towards the people. All the elders of Judah and Jerusalem were called together by him. Then there was a great procession of people headed by the king, followed by the elders, the priests and the prophets and all the people both small and great. The king read before this vast assembly all the words of the book of the covenant. The king standing on a pillar, or Platform, made a solemn covenant to walk after the LORD and to keep His commandments. All the people stood by it. But it did not last very long. As far as the king was concerned there can be no question that it was real with him. However, if we read the opening chapters of Jeremiah we find that the people’s consecration was but skin-deep. They did not turn unto the LORD with the whole heart, but in falsehood (Jer 3:10).
The description of the cleansing of Judah and Jerusalem of all the abominable things (verses 4-20) shows the awful depths of vileness and wickedness into which the professing people of God had sunk. All the abominations of the flesh connected with the worship of Baal and Ashera and a host of other things flourished in the land. “And he slew all the priests of the high places that were there upon the altars, and burned men’s bones upon them and returned to Jerusalem” (verse 20).
The keeping of the Passover, the blessed feast of remembrance of what Jehovah had done, follows immediately after the cleansing of the land. The full account we find in Chronicles where we give further comment (2Ch 35:1-19). But the record declares that “there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah.” The same was said of Hezekiah’s passover (2Ch 30:26). Hezekiah’s passover was greater than any previous one and Josiah’s feast was even greater than that of his great-grandfather.
And all the workers with familiar spirits (the demon possessed mediums) and other wickedness he cut off. In all this Josiah pleased Jehovah and the Spirit of God testifies to it. “And like unto him was there no king before him, that turned to the Lord with all his heart and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.” Yet after these words there stands written once more the judgment message so soon to be accomplished upon Judah and Jerusalem.
Josiah died, having been shot on the battlefield at Megiddo. The Chronicles contains the details of his death (2Ch 35:20-27).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 21, 31 The Covenant Renewed
The Covenant Renewed
v. 1. And the king sent, solicitous of the welfare of all his people, and they gathered unto him all the elders of Judah and of Jerusalem, as representatives of the nation.
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v. 2. And the king went up into the house of the Lord, and all the men of Judah, and all the inhabitants of Jerusalem with him, in a great assembly of the people, and the priests, and the prophets, the word here probably referring to all those whose duty it was to preach and explain the Law in public, and all the people, both small and great, the lower classes as well as the people of distinction and wealth; and he read in their ears all the words of the Book of the Covenant which was found in the house of the Lord, the covenant to which the nation had been pledged by Moses.
v. 3. And the king stood by a pillar, probably a raised dais or platform, and made a covenant before the Lord to walk after the Lord, in obeying Him and doing His will, and to keep His commandments and His testimonies and His statutes, the precepts of the covenant as well as the more general obligations toward God and the neighbor, with all their heart and all their soul, to perform the words of this covenant that were written in this book, he vowed or pledged the allegiance of all the people, of the entire nation. And all the people stood to the covenant, declaring their willingness to abide by its provisions.
v. 4. And the king commanded Hilkiah, the high priest, and the priests of the second order, those ordinarily having charge of the sacrifices, and the keepers of the door, the Levites whose duty it was to guard the Temple, to bring forth out of the Temple of the Lord all the vessels that were made for Baal and for the grove, for the Asherah statues, and for all the host of heaven, whatever apparatus and equipment in altars and vessels consecrated to idolatry was found there; and he burned them without Jerusalem in the fields of Kidron, as material under the Lord’s curse, and carried the ashes of them unto Bethel, an act which rendered that ancient place of idolatry unclean in the eyes of all worshipers.
v. 5. And be put down the idolatrous priests, he put a stop to their pernicious activities, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, for to that extent idolatry had been sanctioned under Manasseh and Amon, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, the twelve constellations of the zodiac, and to all the host of heaven, for the idolatry practiced in those days was a strange mixture of Canaanitish and Chaldean worship.
v. 6. And he brought out the grove from the house of the Lord, the Asherah-statues installed by Manasseh, without Jerusalem, unto the brook Kidron, which flowed between the city and the Mount of Olives, and burned it at the brook Kidron, and stamped it, the burned metal, small to powder, and cast the powder thereof upon the graves of the children of the people, the cemeteries of the common people, in order to dishonor still more the ashes of the destroyed idols.
v. 7. And he brake down the houses of the sodomites, the male prostitutes, that were by the house of the Lord, where the women, those who were associated with these lewd practices, wove hangings for the grove, tent-cloth as coverings for the Asherah idols.
v. 8. And he brought all the priests out of the cities of Judah, where they wore engaged in local worship, and defiled the high places where the priests had burned incense, from Geba, on the northern boundary of Judah, to Beersheba, on its extreme southern boundary, and brake down the high places of the gates that were in the entering in of the gate of Joshua, the governor of the city, that which was near Millo, the citadel of Jerusalem, which were, or, that also which was, on a man’s left hand at the gate of the city, this second altar and place of worship being near a gate where many foreigners passed in and out, the object probably being to afford these people an opportunity to worship their own gods.
v. 9. Nevertheless, the priests of the high places, who had partaken in worship forbidden by the Lord, came not up to the altar of the Lord in Jerusalem, they were not permitted to officiate in the pure worship of Jehovah, but they did eat of the unleavened bread among their brethren, they, like the priests disabled by reason of some bodily disfigurement, Lev 21:17-22, were given a part of the gifts brought for the sacrifices.
v. 10. And he, Josiah, defiled Topheth, which is in the valley of the children of Hinnom, south of the city, where children had been sacrificed to Moloch, Isa 30:33, that no man might make his son or his daughter to pass through the fire to Molech.
v. 11. And he took away the horses that the kings of Judah had given to the sun, those kept in the Temple for the use of the cult of the sun, at the entering in of the house of the Lord, by the chamber of Nathan-melech, the chamberlain, the eunuch charged with the care of these horses, which was in the suburbs, in the colonnade, or flight, of cells which served for the keeping of various materials used in the Temple worship, and burned the chariots of the sun, which were used in solemn processions in honor of the sun, with fire.
v. 12. And the altars that were on the top of the upper chamber of Ahaz, on the roof of the royal palace, as they had been restored by Manasseh and Amon, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the Lord, all devoted to idolatry, 2Ki 21:5, did the king beat down, giving orders to remove them with all haste, probably by dumping them into the valley of the Kidron, and brake them down from thence, and cast the dust of them, as they were burned at the foot of the precipice, into the brook Kidron.
v. 13. And the high places that were before Jerusalem, which were on the right hand of the Mount of Corruption, the southern summit of the Mount of Olives, also known as the Mount of offenses, which Solomon, the king of Israel, had builded for Ashtoreth, the abomination of the Zidonians, the goddess whose worship was connected with gross immoral practices, and for Chemosh, the abomination of the Moabites, and for Milcom, the abomination of the children of Ammon, did the king defile.
v. 14. And he brake in pieces the images, the stone statues of the idols, and cut down the groves, the wooden pillars dedicated to Asherah-Astarte, and filled their places with the bones of men, thus defiling the very places where they had stood.
v. 15. Moreover, the altar that was at Bethel, within the former boundaries of Israel, now near the southern border of Samaria, and the high place which Jeroboam, the son of Nehat, who made Israel to sin, had made, both that altar and the high place he brake down, destroying the entire place of worship, and burned the high place, evidently a house built on this elevation, and stamped it small to powder, and burned the grove, the Asherah idol, which had taken the place of the calf or had been erected in addition to that.
v. 16. And as Josiah turned himself, looking about for further abominations, he spied the sepulchers that were there in the mount, the neighborhood having been used as a burial-place, and sent, and took the bones out of the sepulchers, and burned them upon the altar, and polluted it, for the contact with human bones and their ashes defiled it, according to the word of the Lord which the man of God proclaimed who proclaimed these words, telling Jeroboam the very name of the man who would overthrow the place of his idolatry, 1Ki 13:2.
v. 17. Then he said, What title is that that I see? He referred to the gravestone, or monument, of a sepulcher in the neighborhood. And the men of the city told him, It is the sepulcher of the man of God which came from Judah and proclaimed these things that thou hast done against the altar of Bethel, one of the most remarkable prophecies of the entire Old Testament.
v. 18. And he, Josiah, said, Let him alone; let no man move his bones; his bones were not to be used in defiling the sanctuary of idolatry. So they let his bones alone, they saved them from the general defilement, with the bones of the prophet that came out of Samaria, 1Ki 13:11.
v. 19. And all the houses also of the high places that were in the cities of Samaria, all the shrines erected for idolatrous purposes, which the kings of Israel had made to provoke the Lord to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel, he destroyed and defiled them all.
v. 20. And he slew all the priests of the high places that were there, heathen priests who had established themselves in the country, upon the altars, which thus became their places of execution, and burned men’s bones upon them, and returned to Jerusalem. Although militant methods of this kind are no longer permitted by the Lord, the spirit which prompted them is still needed. It is the duty of every Christian congregation to put away all offenses out of its midst, not to tolerate ungodliness or worldliness in any form. The conservative reformation of Luther and his coworkers shows us in what manner we ought to proceed.
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, 4, 6, 8, 10, 12, 15, 17, 19, 21, 24, 26, 28, 31, 34, 36 all the men of Judah and all the inhabitants…
all the men of Judah and all the inhabitants of Jerusalem
This is a generalization. AT: "many other people" (See: Hyperbole and Generalization)
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from small to great
This merism includes everyone in between. AT: "from the least important to the most important" (See: Merism)
He then read in their hearing
"Then the king read aloud so that they could hear"
that had been found
In 2 Kings 22:8 it states that Hilkiah found the book. This can be translated in active form. AT: "that Hilkiah had found" or "that they had found" (See: Active or Passive)
translationWords
king
send
messenger
elder
kingdom of Judah
Jerusalem
house of God
priest
prophet
word
covenant
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 vv1, 3, 4, 5, 8, 10, 11, 12, 13, 15, 19, 21, 24, 26, 28, 29, 30, 31, 32, 33, 34, 36, 37 23:1-2 In the spirit of the instructions of Deuteronomy…
23:1-2 In the spirit of the instructions of Deuteronomy (Deut 31:10-13) and like Joshua before him (Josh 8:34-35), Josiah summoned . . . all the people to hear the reading of the entire Book of the Covenant.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.