Text -- 2 Kings 23:33 (NET)

23:33 Pharaoh Necho imprisoned him in Riblah in the land of Hamath and prevented him from ruling in Jerusalem. He imposed on the land a special tax of one hundred talents of silver and a talent of gold.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 23:33

Either, because he presumed to take the kingdom without his consent: or because he renewed the war against Pharaoh.

Clarke: 2Ki 23:33

Nechoh put him in bands - But what was the cause of his putting him in bands? It is conjectured, and not without reason, that Jehoahaz, otherwise called Shallum, raised an army, met Nechoh in his return from Carchemish, fought, was beaten, taken prisoner, put in chains; and taken into Egypt, where he died; 2Ki 23:34, and Jer 22:11, Jer 22:12. Riblah or Diblath, the place of this battle, was probably a town in Syria, in the land or district of Hamath.

TSK: 2Ki 23:33

put him : 2Ch 36:3, 2Ch 36:4; Eze 19:3, Eze 19:4

Riblah : Theodoret (in Jer. 46), expressly affirms that Riblah or Reblatha was in his time called Emesa. Κωμη δε εστιν η Ρεβλαθα της νυν καλουμενης Εμεσης . Emesa was a city of Syria, situated on the Orontes, and, according to the Antonine Itinerary , 18 miles from Laodicea ad Libanum. It is now called Homs, or Hems, about eight hours, or twenty-four miles se of Hamah or Hamath, in the road to Damascus. The present town only occupies about one quarter of the space contained within the ancient walls, which apparently date from the time of the Saracens. Here is nothing remarkable, except a Roman sepulchre, and a large castle in ruins. 2Ki 25:6; Num 34:11; Jer 39:5, Jer 39:6, Jer 52:9, Jer 52:10, Jer 52:26, Jer 52:27

Hamath : Num 13:21; 1Ki 8:65

that he might not reign : or, because he reigned

put : etc. Heb. set a mulct upon the land. 2Ki 18:14; Exo 21:22; 2Ch 36:3; Pro 19:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 23:33

Pharaoh-Nechoh, after bringing Phoenicia and Syria under his rule, and penetrating as far as Carchemish, returned to Southern Syria, and learned what had occurred at Jerusalem in his absence. He sent orders to Jehoahaz to attend the court which he was holding at Riblah, and Jehoahaz fell into the trap Eze 19:4.

Riblah still retains its name. It is situated on the Orontes, in the Coele-Syrian valley, near the point where the valley opens into a wide and fertile plain. Neco seems to have been the first to perceive its importance. Afterward Nebuchadnezzar made it his headquarters during his sieges of Jerusalem and Tyre 2Ki 25:21; Jer 39:5; Jer 52:9-10, Jer 52:26.

Poole: 2Ki 23:33

Pharaoh-nechoh put him in bands either because he presumed to take the kingdom without his leave and consent; or because he renewed the war against Pharaoh, as some affirm, and by him was conquered and taken prisoner.

Riblah an eminent city in Syria; of which see Num 34:11 2Ki 25:6 ; where Pharaoh now was to finish or make good his conquests, whither Jehoahaz was carried to receive his sentence.

That he might not reign or, because he had reigned , i.e. taken the kingdom without right, and without his leave. Or, according to the other reading,

in the beginning of his reign the word reigning being commonly used for beginning to reign ; when he was scarce warm in his throne.

A tribute to wit, a yearly tribute, whereby they should acknowledge him to be their superior; and for which he would be their protector when they needed his help.

Haydock: 2Ki 23:33

Rebla. Syriac and Arabic, "Deblat;" probably (Calmet) Apamea on the Orontes. (Chaldean, on Numbers xxxiv. 11.)

Gill: 2Ki 23:33

And Pharaohnechoh put him in bands at Riblah in the land of Hamath,.... Places in Syria; Hamath was formerly a kingdom in Syria, and Riblah is said by Jerom ^c to be Antioch of Syria, near to which was the fountain of Daphne; and in the Targums of Jonathan and Jerusalem on Num 34:11. Daphne is put for Riblah; and Josephus ^d says Antioch was by Daphne of Syria; and in the Apocrypha:"Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33)Daphne is said to be by Antioch; with which place Pompey was greatly delighted, because of the pleasantness of it, and the abundance of waters about it ^e: hither, it is probable, Jehoahaz went with an army to avenge his father's death on the king of Egypt, or to assist the king of Babylon, or both; and here Pharaoh met with him, and took him, and bound him; he seems to be of a martial spirit, from Eze 19:3.

that he might not reign in Jerusalem; whither afterwards the king of Egypt came, and took it; and so Herodotus ^f says that after he had conquered the Syrians at Migdol, he took Cadytis, a great city of Syria, which seems to be Jerusalem, the holy city:

and put the land to a tribute of one hundred talents of silver, and a talent of gold; the land of Judah; and one hundred talents, according to Bunting ^g, amounted to 37,500 pounds of our money; and a talent of gold, according to Brerewood ^h, was 4,500 pounds; but Bishop Cumberland ⁱ makes it 5,067 pounds, three shillings, and ten pence; a talent of gold could not be so large in Homer's time, since he speaks of seven of them given at once in a way of hospitality ^k.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 23:33

¹ tc The consonantal text (Kethib) has “when [he was] ruling in Jerusalem,” but the marginal reading (Qere), which has support from Hebrew, Greek, Aramaic, and Latin witnesses, has “[preventing him] from ruling in Jerusalem.”

² tn Or “fine.”

³ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 7,500 pounds of silver and 75 pounds of gold (cf. NCV, NLT); CEV “almost four tons of silver and about seventy-five pounds of gold.”

Geneva Bible: 2Ki 23:33

And Pharaohnechoh put him in bands ^{( u )} at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold.

^{( u )} Which was Antiochia in Syria, also called Hamath.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 23:1-37

1 Josiah causes the book to be read in a solemn assembly.

3 He renews the covenant of the Lord.

4 He destroys idolatry.

15 He burns dead men's bones upon the altar of Beth-el, as was fore-prophesied.

21 He keeps a most solemn passover.

24 He puts away witches and all abomination.

26 God's final wrath against Judah.

29 Josiah, provoking Pharaoh-nechoh, is slain at Megiddo.

31 Jehoahaz, succeeding him, is imprisoned by Pharaoh-nechoh, who makes Jehoiakim king.

36 Jehoiakim's wicked reign.

MHCC: 2Ki 23:31-37

After Josiah was laid in his grave, one trouble came on another, till, in twenty-two years, Jerusalem was destroyed. The wicked perished in great numbers, the remnant were purified, and Josiah's reformation had raised up some to join the few who were the precious seed of their future church and nation. A little time, and slender abilities, often suffice to undo the good which pious men have, for a course of years, been labouring to effect. But, blessed be God, the good work which he begins by his regenerating Spirit, cannot be done away, but withstands all changes and temptations.

Matthew Henry: 2Ki 23:31-37

Jerusalem saw not a good day after Josiah was laid in his grave, but one trouble came after another, till within twenty-two years it was quite destroyed. Of the reign of two of his sons here is a short account; the former we find here a prisoner and the latter a tributary to the king of Egypt, and both so in the very beginning of their reign. This king of Egypt having slain Josiah, though he had not had any design upon Judah, yet, being provoked by the opposition which Josiah gave him, now, it should seem, he bent all his force against his family and kingdom. If Josiah's sons had trodden in his steps, they would have fared the better for his piety; but, deviating from them, they fared the worse for his rashness.

I. Jehoahaz, a younger son, was first made king by the people of the land, probably because he was observed to be of a more active warlike genius than his elder brother, and likely to make head against the king of Egypt and to avenge his father's death, which perhaps the people were more solicitous about, in point of honour, than the keeping up and carrying on of his father's reformation; and the issue was accordingly. 1. He did ill, 2Ki 23:32. Though he had a good education and a good example given him, and many a good prayer, we may suppose, put up for him, yet he did that which was evil in the sight of the Lord, and, it is to be feared, began to do so in his father's lifetime, for his reign was so short that he could not, in that, show much of his character. He did according to all that his wicked fathers had done. Though he had not time to do much, yet he had chosen his patterns, and showed whom he intended to follow and whose steps he resolved to tread in; and, having done this, he is here reckoned to have done according to all the evil which those did whom he proposed to imitate. It is of great consequence to young people whom they choose to take for their patterns and whom they emulate. An error in this choice is fatal. Phi 3:17, Phi 3:18. 2. Doing ill, no wonder that he fared ill. He was but three months a prince, and was then made a prisoner, and lived and died so. The king of Egypt seized him, and put him in bands (2Ki 23:33), fearing lest he should give him disturbance, and carried him to Egypt, where he died soon after, 2Ki 23:34. This Jehoahaz is that young lion whom Ezekiel speaks of in his lamentation for the princes of Israel, that learnt to catch the prey and devour men (that was the evil which he did in the sight of the Lord); but the nations heard of him, he was taken in their pit, and they brought him with chains into the land of Egypt, Eze 19:1-4. See Jer 22:10-12.

II. Eliakim, another son of Josiah, was made king by the king of Egypt, it is not said in the room of Jehoahaz (his reign was so short that it was scarcely worth taking notice of), but in the room of Josiah. The crown of Judah had hitherto always descended from a father to a son, and never, till now, from one brother to another; once the succession had so happened in the house of Ahab, but never, till now, in the house of David. The king of Egypt, having used his power in making him king, further showed it in changing his name; he called him Jehoiakim, a name that has reference to Jehovah, for he had no design to make him renounce or forget the religion of his country. "All people will walk in the name of their God, and let him do so."The king of Babylon did not do so by those whose names he changed, Dan 1:7. Of this Jehoiakim we are here told, 1. That the king of Egypt made him poor, exacted from him a vast tribute of 100 talents of silver and a talent of gold (2Ki 23:33), which, with much difficulty, he squeezed out of his subjects and gave to Pharaoh, 2Ki 23:35. Formerly the Israelites had spoiled the Egyptians; now the Egyptians spoil Israel. See what woeful changes sin makes. 2. That which made him poor, yet did not make him good. Notwithstanding the rebukes of Providence he was under, by which he should have been convinced, humbled, and reformed, he did that which was evil in the sight of the Lord (2Ki 23:37), and so prepared against himself greater judgments; for such God will send if less do not do the work for which they are sent.

Keil-Delitzsch: 2Ki 23:33

"Pharaoh Necho put him in fetters ( ויּאסרהוּ ) at Riblah in the land of Hamath, when he had become king at Jerusalem."In 2Ch 36:3 we have, instead of this, "the king of Egypt deposed him ( יסירהוּ ) at Jerusalem."The Masoretes have substituted as Keri ממּלך , "away from being king,"or "that he might be no longer king,"in the place of בּמלך , and Thenius and Bertheau prefer the former, because the lxx have τοὺ μὴ βασιλεύειν not in our text only, but in the Chronicles also; but they ought not to have appealed to the Chronicles, inasmuch as the lxx have not rendered the Hebrew text there, but have simply repeated the words from the text of the book of Kings. The Keri is nothing more than an emendation explaining the sense, which the lxx have also followed. The two texts are not contradictory, but simply complete each other: for, as Clericus has correctly observed, "Jehoahaz would of course be removed from Jerusalem before he was cast into chains; and there was nothing to prevent his being dethroned at Jerusalem before he was taken to Riblah."

We are not told in what way Necho succeeded in getting Jehoahaz into his power, so as to put him in chains at Riblah. The assumption of J. D. Michaelis and others, that his elder brother Eliakim, being dissatisfied with the choice of Jehoahaz as king, had recourse to Necho at Riblah, in the hope of getting possession of his father's kingdom through his instrumentality, is precluded by the face that Jehoahaz would certainly not have been so foolish as to appear before the enemy of his country at a mere summons from Pharaoh, who was at Riblah, and allow him to depose him, when he was perfectly safe in Jerusalem, where the will of the people had raised him to the throne. If Necho wanted to interfere with the internal affairs of the kingdom of Judah, it would never have done for him to proceed beyond Palestine to Syria after the victory at Megiddo, without having first deposed Jehoahaz, who had been raised to the throne at Jerusalem without any regard to his will. The course of events was therefore probably the following: After the victory at Megiddo, Necho intended to continue his march to the Euphrates; but on hearing that Jehoahaz had ascended the throne, and possibly also in consequence of complaints which Eliakim had made to him on that account, he ordered a division of his army to march against Jerusalem, and while the main army was marching slowly to Riblah, he had Jerusalem taken, king Jehoahaz dethroned, the land laid under tribute, Eliakim appointed king as his vassal, and the deposed Jehoahaz brought to his headquarters at Riblah, then put into chains and transported to Egypt; so that the statement in 2Ch 36:3, "he deposed him at Jerusalem,"is to be taken quite literally, even if Necho did not come to Jerusalem in propriâ personâ , but simply effected this through the medium of one of his generals.

(Note: Ewald ( Gesch . iii. p. 720) also observes, that "Necho himself may have been in Jerusalem at the time for the purpose of installing his vassal:"this, he says, "is indicated by the brief words in 2Ki 23:33-34, and nothing can be found to say against it in other historical sources;"though he assumes that Jehoahaz had allowed himself to be enticed by Necho to go to Riblah into the Egyptian camp, where he was craftily put into chains, and soon carried off as a prisoner to Egypt.- We should have a confirmation of the taking of Jerusalem by Necho in the account given by Herodotus (ii. 159): μετὰ δὲ τήν μάχην (i.e., after the battle at Megiddo) Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἶλε , if any evidence could be brought to establish the opinion that by Κάδυτις we are to understand Jerusalem. But although what Herodotus says (iii. 5) concerning Κάδυτις does not apply to any other city of Palestine so well as to Jerusalem, the use of the name Κάδυτις for Jerusalem has not yet been sufficiently explained, since it cannot come from קדושה , the holy city, because the ש of this word does not pass into t in any Semitic dialect, and the explanation recently attempted by Böttcher (N. ex. Krit. Aehrenlese, ii. pp. 119ff.) from the Aramaean חדיתא , the renewed city (new-town), is based upon many very questionable conjectures. At the same time so much is certain, that the view which Hitzig has revived ( de Cadyti urbe Herod. Gott. 1829, p. 11, and Urgeschichte der Philister, pp. 96ff.), and which is now the prevalent one, viz., that Κάδυτις is Gaza , is exposed to some well-founded objections, even after what Stark ( Gaza , pp. 218ff.) has adduced in its favour. The description which Herodotus gives (iii. 5) of the land-road to Egypt: ἀπὸ Φοινίκης μέχρι οὔρων τῶν Καδύτιος πόλιος ἥ ἐστι Σύρων τῶν Παλαιστινῶν καλεομένων· ἀπὸ δὲ Καδύτιος, ἐούσης πόλιος ( ὡς ἐμοὶ δοκέει ) Σαρδίων ου ̓ πολλῷ ἐλάσσονος, ἀπὸ ταύτης τὰ ἐμπόρια τὰ ἐπὶ θαλάσσης μέχρι Ἰηνύσου πόλιός ἐστι τοῦ Ἀραβίου· does not apply to Gaza, because there were no commercial towns on the sea-coast between the district of Gaza and the town of Yenysus (the present Khan Yûnas ); but between the district of Jerusalem and the town of Yenysus there were the Philistian cities Ashkelon and Gaza, which Herodotus might call τὰ ἐμπόρια τοὺ Ἀραβίου , whereas the comparison made between the size of Kadytis and that of Sardes points rather to Jerusalem than to Gaza. Still less can the datum in Jer 47:1, "before Pharaoh smote Gaza,"be adduced in support of Gaza. If we bear in mind that Jeremiah's prophecy (2 Kings 47) was not uttered before the fourth year of Jehoiakim's reign, and therefore that Pharaoh had not smitten Gaza at that time, supposing that this Pharaoh was really Necho, it cannot have been till after his defeat at Carchemish that Necho took Gaza on his return home. Ewald, Hitzig, and Graf assume that this was the case; but, as M. v. Niebuhr has correctly observed, it has "every military probability"against it, and even the incredibility that "a routed Oriental army in its retreat, which it evidently accomplished in one continuous march, notwithstanding the fact that on its line of march there were the strongest positions, on the Orontes, Lebanon, etc., at which it might have halted, should have taken the city upon its flight."And, lastly, the name Κάδυτις does not answer to the name Gaza , even through the latter was spelt Gazatu in early Egyptian (Brugsch, Geograph. Inschr. ii. p. 32) since the u (y) of the second syllable still remains unexplained.)

Riblah has been preserved in the miserable village of Rible , from ten to twelve hours to the S.S.W. of Hums (Emesa) by the river el Ahsy (Orontes), in a large fruitful plain of the northern portion of the Bekaa, which was very well adapted to serve as the camping ground of Necho's army as well as of that of Nebuchadnezzar (2Ki 25:6, 2Ki 25:20-21), not only because it furnished the most abundant supply of food and fodder, but also on account of its situation on the great caravan-road from Palestine by Damascus, Emesa, and Hamath to Thapsacus and Carchemish on the Euphrates (cf. Rob. Bibl. Res . pp. 542-546 and 641).

In the payment imposed upon the land by Necho, one talent of gold (c. 25,000 thalers: £3750) does not seem to bear any correct proportion to 100 talents of silver (c. 250,000 thalers, or £37,500), and consequently the lxx have 100 talents of gold, the Syr. and Arab. 10 talents; and Thenius supposes this to have been the original reading, and explains the reading in the text from the dropping out of a y (= 10), though without reflecting that as a rule the number 10 would require the plural כּכּרים .

Constable: 2Ki 18:1--25:30

III. THE SURVIVING KINGDOM chs. 18--25

In this third major section of 1 and 2 Kings the writer showed that the captivity of Judah was also a natural consequence of not following the covenantal relationship with Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom. This part of the book concludes with events that happened in Judah immediately following the Babylonian Captivity in 586 B.C.

Constable: 2Ki 23:31-35

E. Jehoahaz's Evil Reign 23:31-35

Jehoahaz, whose other name was Shallum, was the middle of Josiah's three sons all of whom ruled Judah after Josiah. Jehoahaz was the people's choice (v. 31), but he reigned for only three months in 609 B.C.

When Pharaoh Neco defeated Josiah at Megiddo (v. 29) Judah fell under Egyptian control. Neco summoned Josiah's successor Jehoahaz to meet him at Riblah. This town stood about 65 miles north of Damascus in central Aramea. The meeting took place before the battle of Carchemish. Neco found Jehoahaz obstinate, as his father had been, so he imprisoned him and sent him back to Egypt (v. 34) where he died later (Jer. 22:10-12). Neco also imposed a heavy tax on Judah (v. 33) and installed Jehoahaz's older brother Eliakim (Jehoiakim) on Judah's throne as his puppet. The naming of a person shows superiority over that person. Neco was declaring his sovereignty over Judah's king by renaming him Eliakim.

Guzik: 2Ki 23:1-37

2 Kings 23 - The Reforms of Josiah

A. The covenant and the reforms of King Josiah.

1. (1-3) The covenant is renewed.

Now the king sent them to gather all the elders of Judah and Jerusalem to him. The king went up to the house of the LORD with all the men of Judah, and with him all the inhabitants of Jerusalem; the priests and 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 had been found in the house of the LORD. Then the king stood by a pillar and made a covenant before the LORD, to follow the LORD and to keep His commandments and His testimonies and His statutes, with all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people took a stand for the covenant.

a. The king sent them to gather all the elders of Judah: Josiah heard the promise of both eventual judgment and the immediate delay of judgment. He did not respond with indifference or simple contentment that he would not see the judgment in his day. He wanted to get the kingdom right with God, and he knew that he could not do it all by himself - he needed all the elders of Judah to join in broken repentance with him.

b. And he read in their hearing all the words of the Book: The king did this himself. He was so concerned that the nation would hear the word of God that he read it to them himself.

c. The king stood by a pillar and made a covenant before the LORD, to follow the LORD: King Josiah stood before the people and publicly declared his commitment to obey the word of God to the very best of his ability (with all his heart and all his soul).

i. "[He] made a covenant is literally '[he] cut a covenant,' which goes back to the practice of cutting the carcass of an animal and separating the parts so the contracting parties could seal their agreement by walking between them (cf. Genesis 15:17; Jeremiah 34:18)." (Dilday)

d. And all the people took a stand for the covenant: They did this in response to the example and leadership of King Josiah. We do not read of any command for the people to do this; they did it spontaneously as they followed the king's example and leadership.

i. This kind of mass response and commitment to the LORD cannot be commanded, but that does not mean that there is no part for man to play. It was clearly the work of God among the people, but God worked through the example and leadership of King Josiah.

ii. The fact that this happened among all the people means that this was a special work of the Holy Spirit. The Bible tells us that there are times when the Holy Spirit comes upon people as a group, which is a different work than the individual filling of the Spirit. There are times when the Holy Spirit seems to work on a group, and we should pray for such moving of the Holy Spirit today.

· Acts 2:4: And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

· Acts 4:31: And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.

· Acts 10:44: While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word.

iii. "The ceremony compares with the basic Mizpah covenant (1 Samuel 8:11-17; 10:25) and the renewal of the covenant at Shechem (Joshua 24), both of which marked turning points in Jewish history." (Wiseman)

2. (4-14) The extent of King Josiah's reformation in Judah.

And the king commanded Hilkiah the high priest, the priests of the second order, and the doorkeepers, to bring out of the temple of the LORD all the articles that were made for Baal, for Asherah, and for all the host of heaven; and he burned them outside Jerusalem in the fields of Kidron, and carried their ashes to Bethel. Then he removed the idolatrous priests whom the kings of Judah had ordained to burn incense on the high places in the cities of Judah and in the places all around Jerusalem, and those who burned incense to Baal, to the sun, to the moon, to the constellations, and to all the host of heaven. And he brought out the wooden image from the house of the LORD, to the Brook Kidron outside Jerusalem, burned it at the Brook Kidron and ground it to ashes, and threw its ashes on the graves of the common people. Then he tore down the ritual booths of the perverted persons that were in the house of the LORD, where the women wove hangings for the wooden image. And he brought all the priests from the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba; also he broke down the high places at the gates which were at the entrance of the Gate of Joshua the governor of the city, which were to the left of the city gate. Nevertheless the priests of the high places did not come up to the altar of the LORD in Jerusalem, but they ate unleavened bread among their brethren. And he defiled Topheth, which is in the Valley of the Son of Hinnom, that no man might make his son or his daughter pass through the fire to Molech. Then he removed the horses that the kings of Judah had dedicated to the sun, at the entrance to the house of the LORD, by the chamber of Nathan-Melech, the officer who was in the court; and he burned the chariots of the sun with fire. The altars that were on the roof, the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, the king broke down and pulverized there, and threw their dust into the Brook Kidron. Then the king defiled the high places that were east of Jerusalem, which were on the south of the Mount of Corruption, which Solomon king of Israel had built for Ashtoreth the abomination of the Sidonians, for Chemosh the abomination of the Moabites, and for Milcom the abomination of the people of Ammon. And he broke in pieces the sacred pillars and cut down the wooden images, and filled their places with the bones of men.

a. To bring out of the temple of the LORD all of the articles that were made for Baal, for Asherah, and for all the host of heaven: This shows us how deep idolatry was in Judah. There were idols dedicated to Baal, to Asherah, and to all the host of heaven in the very temple itself. From this account, it seems that Josiah began the cleansing reforms at the center and worked outwards.

i. Threw its ashes on the graves of the common people: "Throwing the ashes of the idol on the graves of the common people outside the city was not intended to defile their graves, but the very opposite. Any contact with death was believed to be an act of defilement, so scattering the dust on the graves served to defile the idols." (Dilday)

b. Then he removed the idolatrous priests: Josiah's reforms did not only remove sinful things, but also the sinful people that promoted and permitted these sinful things. The idols that filled the temple did not get there or stay there on their own - there were idolatrous priests who were responsible for these sinful practices.

i. Any thorough reformation can not only deal with sinful things; it must also deal with sinful people. If sinful people are not dealt with, they will quickly bring back the sinful things that were righteously removed.

ii. The idolatrous priests: "Probably they were an order made by the idolatrous kings of Judah, and called kemarim, from camar, which signifies to be scorched, shriveled together, made dark, or black, because their business was constantly to attend sacrificial fires, and probably they were black garments." (Clarke)

c. Then he tore down the ritual booths of the perverted persons: Supposedly sacred prostitution was an integral part of the worship of many of these pagan idols. The temple had become a brothel and King Josiah corrected this disgraceful perversion.

i. Perverted persons: "The Hebrew word basically denotes 'holy, set apart', here clearly for non-Yahwistic purposes." (Wiseman) "We have already often met with these kedeshim or consecrated persons." (Clarke)

ii. "The word translated 'hangings' likely refers to a fabric woven by idol worshippers for curtains behind which the ritual obscenities were practiced." (Dilday)

d. He defiled Topheth . . . he removed the horses that the kings of Judah had dedicated to the sun . . . he burned the chariots of the sun . . . the king broke down and pulverized . . . he broke in pieces the sacred pillars: This passage reveals something of the extent of official idolatry in Judah. It was widespread, elaborate, and heavily invested in. Previous kings of Judah had spent a lot of time and money to honor these pagan idols. It took a long, dedicated commitment on the part of King Josiah to do this work.

i. "The utilization of the horse in the solar cultus was widespread in the ancient Near East, being attested particularly in Assyrian and Aramean inscriptional and artifactual sources." (Patterson and Austel)

ii. "Since the symbolic wooden pole could be burned and pulverized the scattering of the ashes over peoples' graves served to despise both the god and its worshippers (cf. Jeremiah 26:23)." (Wiseman)

iii. And he defiled Topheth, which is in the Valley of the Son of Hinnom: "Here it appears the sacred rites of Molech were performed, and to this all the filth of the city was carried, and perpetual fires were kept up in order to consume it. Hence, it has been considered a type of hell; and in this sense it is used in the New Testament." (Clarke)

iv. "The rabbins say that Topheth had its name from toph, a drum, because instruments of this kind were used to drown the cries of the children that were put into the burning arms of Molech, to be scorched to death." (Clarke)

3. (15-20) Josiah extends his reformation to Bethel and Samaria.

Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel sin, had made, both that altar and the high place he broke down; and he burned the high place and crushed it to powder, and burned the wooden image. As Josiah turned, he saw the tombs that were there on the mountain. And he sent and took the bones out of the tombs and burned them on the altar, and defiled it according to the word of the LORD which the man of God proclaimed, who proclaimed these words. Then he said, "What gravestone is this that I see?" So the men of the city told him, "It is the tomb of the man of God who came from Judah and proclaimed these things which you have done against the altar of Bethel." And he said, "Let him alone; let no one move his bones." So they let his bones alone, with the bones of the prophet who came from Samaria. Now Josiah also took away all the shrines of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger; and he did to them according to all the deeds he had done in Bethel. He executed all the priests of the high places who were there, on the altars, and burned men's bones on them; and he returned to Jerusalem.

a. Moreover the altar that was a Bethel: King Josiah was so diligent in his reforms that he took down altars located in the former Kingdom of Israel. He removed the pagan altar at Bethel that Jeroboam set up hundreds of years earlier.

i. Politically speaking, this was possible because the Assyrian Empire was weak in the days of Josiah. Josiah could intervene in this area that was subject to the Assyrian Empire because they were concerned with other things and could not stop him.

ii. "The altar at Bethel, which Josiah's reform also reached, had been established by Jeroboam at Solomon's death; but in the course of time a purely Canaanites worship had apparently replaced the earlier worship of the golden calf." (Patterson and Austel)

b. What gravestone is this that I see: This is the remarkable fulfillment of a prophecy made hundreds of years earlier. The words of this anonymous prophet are recorded in 1 Kings 13:1-2: Behold, a child, Josiah by name, shall be born to the house of David; and on you he shall sacrifice the priests of the high places who burn incense on you. Josiah was careful to honor the gravestone of this anonymous prophet.

4. (21-23) Josiah keeps the Passover on a national basis.

Then the king commanded all the people, saying, "Keep the Passover to the LORD your God, as it is written in this Book of the Covenant." Such a Passover surely had never been held since the days of the judges who judged Israel, nor in all the days of the kings of Israel and the kings of Judah. But in the eighteenth year of King Josiah this Passover was held before the LORD in Jerusalem.

a. Keep the Passover to the LORD your God, as it is written in this Book of the Covenant: Josiah could not command heart obedience to the word of God, but he could establish a national holiday to observe the Passover.

b. Such a Passover surely had never been held: The celebration of the Passover had become so neglected that this was a remarkable observance.

i. Passover remembered the central act of redemption in the Old Testament: God's deliverance of Israel from Egypt in the days of Moses. Their neglect of Passover proved that they had neglected to remember the LORD's work of redemption for them. It was as if a group of modern Christians had completely forgotten communion or the celebration of the Lord's Supper, which remembers Jesus' work of redemption for us.

5. (24-25) The vast extent of Josiah's reforms.

Moreover Josiah put away those who consulted mediums and spiritists, the household gods and idols, all the abominations that were seen in the land of Judah and in Jerusalem, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD. Now before him there was no king like him, who turned to the LORD with all his heart, with all his soul, and with all his might, according to all the Law of Moses; nor after him did any arise like him.

a. Moreover Josiah put away: King Josiah also fulfilled the commandment of God to put away those who practiced the occult and spiritism. His passion was to perform the words of the law which were written in the book.

i. The great reformation in the days of Josiah is an example of simply going back to the word of God and seeking to base all thought and practice on what God has revealed in His word. It was an Old Testament example of the Reformation principle of sola scriptura.

b. There was no king like him: Josiah was one of the most remarkable kings of Judah, unique in the strength of his obedience and commitment. He stands as a wonderful example of what a leader can and should be.

i. There were other great kings of Judah and the united kingdom of Israel - such as David and Hezekiah. Yet one thing that made Josiah unique was his godliness in his day. He lived in a remarkably wicked time, so his godliness was remarkable against the backdrop of his times. "David was a greater but not a better man than Josiah." (Clarke)

ii. Nevertheless, not long after his reign Judah was severely judged by the LORD. This shows that despite all Josiah's efforts, there was an outward conformity among the people of Judah, yet their hearts were not really turned towards the LORD. "They pretended and professed to do so; but the most of them dissembled and dealt deceitfully, not turning to God with their whole hears, as good Jeremiah complaineth." (Trapp)

iii. Jeremiah ministered in the days of Josiah, and his message to the people of Israel shows this. Through Jeremiah, God promised that if the people genuinely turned to Him that they would dwell in the land securely (Jeremiah 7:5-7). Nevertheless, God looked at the people of Judah and said: Judah has not turned to Me with her whole heart, but in pretense. (Jeremiah 3:10)

6. (26-27) God's promise of judgment.

Nevertheless the LORD did not turn from the fierceness of His great wrath, with which His anger was aroused against Judah, because of all the provocations with which Manasseh had provoked Him. And the LORD said, "I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, 'My name shall be there.'"

a. Nevertheless the LORD did not turn from the fierceness of His great wrath: God did not turn from His wrath because despite Josiah's personal godliness, and his righteous example and leadership, the people of Judah still provoked Him, loving the sins introduced during the wicked days of Manasseh, Josiah's father.

i. "From consultation with Huldah he knew that there would be no deep note or lasting value in their reformation. That fact, however, did not give him the right to refuse to follow the light which had come to him." (Morgan)

b. I will also remove Judah from My sight: God promised to bring Judah low, conquering by another and sending them into exile.

B. Josiah's end and his successors.

1. (28-30) Josiah dies in battle against Egypt.

Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? In his days Pharaoh Necho king of Egypt went to the aid of the king of Assyria, to the River Euphrates; and King Josiah went against him. And Pharaoh Necho killed him at Megiddo when he confronted him. Then his servants moved his body in a chariot from Megiddo, brought him to Jerusalem, and buried him in his own tomb. And the people of the land took Jehoahaz the son of Josiah, anointed him, and made him king in his father's place.

a. In his days Pharaoh Necho king of Egypt went to the aid of the king of Assyria: This was part of the geopolitical struggle between the declining Assyrian Empire and the emerging Babylonian Empire. The Assyrians made an alliance with the Egyptians to protect against the growing power of the Babylonians.

b. King Josiah went against him . . . Pharaoh Necho killed him: 2 Chronicles 35:20-25 tells us more about this. Pharaoh warned Josiah against battling against him saying, What have I to do with you, king of Judah? I have not come against you this day. Josiah stubbornly refused to hear this warning (which was actually from God) and disguised himself in battle - yet he was still shot by archers and died. This was a sad end to one of the great kings of Judah.

i. "It was not of faith, else why 'disguise' himself? There is no record of any prayer before the battle, as in the case of so many of his godly ancestors; and this rash act of Josiah seems unaccountable." (Knapp)

ii. "The exact place of the battle seems to have been Hadadrimmon, in the valley of Megiddo, for there Zechariah tells us, chapter 12:11, was the great mourning for Josiah." (Clarke)

c. And the people of the land took Jehoahaz the son of Josiah, anointed him, and made him king in his father's place: "The regular succession to the throne of Judah ceased with the lamented Josiah. Jehoahaz was not the eldest son of the late king. Johanan and Jehoiakim were both older than he (1 Chronicles 3:15). He was made king by popular choice: it was the preference of the multitude, not the appointment of God." (Knapp)

i. "Thus the people's sins were the true case why God gave them wicked kings, whom he suffered to do wickedly, that they might bring the long deserved and threatened punishment upon themselves and their people." (Poole)

2. (31-34) The evil reign of Jehoahaz and his captivity to Egypt.

Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. His mother's name was Hamutal the daughter of Jeremiah of Libnah. And he did evil in the sight of the LORD, according to all that his fathers had done. Now Pharaoh Necho put him in prison at Riblah in the land of Hamath, that he might not reign in Jerusalem; and he imposed on the land a tribute of one hundred talents of silver and a talent of gold. Then Pharaoh Necho made Eliakim the son of Josiah king in place of his father Josiah, and changed his name to Jehoiakim. And Pharaoh took Jehoahaz and went to Egypt, and he died there.

a. He did evil in the sight of the LORD: The reforms of King Josiah were wonderful, but they were not a long-lasting revival. His own son Jehoahaz did not follow in his godly ways.

i. "Jehoahaz ('Yahweh has seized') was probably a throne name, for his personal name as Shallum (Jeremiah 22:11; 1 Chronicles 3:15). The practice of primogeniture was overridden in view of his older brother (Eliakim) showing anti-Egyptian tendencies." (Wiseman)

ii. "His name is omitted from among those of our Lord's ancestors in Matthew 1. . . . which may imply that God did not recognize Jehoahaz, the people's choice, as being in a true sense the successor." (Knapp)

b. How Pharaoh Necho put him in prison: After the defeat of King Josiah in battle, Pharaoh was able to dominate Judah and make it effectively a vassal kingdom and a buffer against the growing Babylonian Empire. He imposed on the land a tribute and put on the throne of Judah a puppet king, a brother of Jehoahaz (Eliakim, renamed Jehoiakim).

3. (35-37) The reign of Jehoiakim over Judah.

So Jehoiakim gave the silver and gold to Pharaoh; but he taxed the land to give money according to the command of Pharaoh; he exacted the silver and gold from the people of the land, from every one according to his assessment, to give it to Pharaoh Necho. Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem. His mother's name was Zebudah the daughter of Pedaiah of Rumah. And he did evil in the sight of the LORD, according to all that his fathers had done.

a. He taxed the land according to the command of Pharaoh: Jehoiakim was nothing more than a puppet king presiding over a vassal kingdom under the Egyptians. He imposed heavy taxes on the people and paid the money to the Egyptians, as required.

i. "Nechoh had placed him there as a viceroy, simply to raise and collect his taxes." (Clarke)

ii. "Yet at the same time Jehoiakim was wasting resources on the construction of a new palace by forced labour (Jeremiah 22:13-19)." (Wiseman)

b. He did evil in the sight of the LORD: Jehoiakim, like his brother Jehoahaz, did not follow the godly example of his father Josiah.

i. Jeremiah 36:22-24 describes the great ungodliness of Jehoiakim - how he even burned a scroll of God's word. In response to this, Jeremiah received this message from God: And you shall say to Jehoiakim king of Judah, "Thus says the LORD: 'You have burned this scroll, saying, "Why have you written in it that the king of Babylon will certainly come and destroy this land, and cause man and beast to cease from here?"' Therefore thus says the LORD concerning Jehoiakim king of Judah: 'He shall have no one to sit on the throne of David, and his dead body shall be cast out to the heat of the day and the frost of the night.'" (Jeremiah 36:29-30)

ii. "To all his former evils he added this, that he slew Urijah the prophet (Jeremiah 26:20, 23)." (Trapp)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 23 (Chapter Introduction)

Overview

2Ki 23:1, Josiah causes the book to be read in a solemn assembly; 2Ki 23:3, He renews the covenant of the Lord; 2Ki 23:4, He destroys idolatry; 2Ki 23:15, He burns dead men’s bones upon the altar of Beth-el, as was fore-prophesied; 2Ki 23:21, He keeps a most solemn passover; 2Ki 23:24, He puts away witches and all abomination; 2Ki 23:26, God’s final wrath against Judah; 2Ki 23:29, Josiah, provoking Pharaoh-nechoh, is slain at Megiddo; 2Ki 23:31, Jehoahaz, succeeding him, is imprisoned by Pharaoh-nechoh, who makes Jehoiakim king; 2Ki 23:36, Jehoiakim’s wicked reign.

Poole: 2 Kings 23 (Chapter Introduction)

KINGS CHAPTER 23

Josiah causeth the law to be read in a solemn assembly; reneweth the covenant of the Lord; destroyeth idolatry, 2Ki 23:1-14 ; breaketh down the altar at Beth-el, and burneth thereon dead men’ s bones, 2Ki 23:15-20 ; keepeth the passover: other evidences of his piety, 2Ki 23:21-25 . God’ s final wrath against Judah. 2Ki 23:26-28 . Josiah, warring against Pharaoh-nechoh, is slain: Jehoahaz his son is king: he is imprisoned by Pharaoh-nechoh; who puts Jehoiakim, in his place; who reigneth ill, 2Ki 23:29-37 .

The chief governors both of church and state.

MHCC: 2 Kings 23 (Chapter Introduction)

(2Ki 23:1-3) Josiah reads the law, and renews the covenant.

(2Ki 23:4-14) He destroys idolatry.

(2Ki 23:15-24) The reformation extended to Israel, A passover kept.

(2Ki 23:25-30) Josiah slain by Pharaoh-nechoh.

(2Ki 23:31-37) Wicked reigns of Jehoahaz and Jehoiakim.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 23 (Chapter Introduction)

We have here, I. The happy continuance of the goodness of Josiah's reign, and the progress of the reformation he began, reading the law (2Ki 23:1, 2Ki 23:2), renewing the covenant (2Ki 23:3), cleansing the temple (2Ki 23:4), and rooting out idols and idolatry, with all the relics thereof, in all places, as far as his power reached (v. 5-20), keeping a solemn passover (2Ki 23:21-23), and clearing the country of witches (2Ki 23:24); and in all this acting with extraordinary vigour (2Ki 23:25). II. The unhappy conclusion of it in his untimely death, as a token of the continuance of God's wrath against Jerusalem (2Ki 23:26-30). III. The more unhappy consequences of his death, in the bad reigns of his two sons Jehoahaz and Jehoiakim, that came after him (2Ki 23:31-37).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 23 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 23

This chapter treats of Josiah's reading the book of the law, and of him and the people renewing the covenant with God, 2Ki 23:1, and of his removing idols and idolatry in every shape, and witchcraft, out of the land, which he did in the sincerity of his heart, 2Ki 23:4, yet the wrath of God was still determined upon the land, 2Ki 23:26 and Josiah was taken away by an untimely death, 2Ki 23:29 and was succeeded by two sons of his, one after another, whose reigns were wicked, 2Ki 23:31.