Text -- 2 Chronicles 35:26 (NET)

35:26 The rest of the events of Josiah’s reign, including the faithful acts he did in obedience to what is written in the law of the Lord

Commentary -- Word/Phrase Notes (per phrase)

TSK: 2Ch 35:26

goodness : Heb. kindness, 2Ch 31:20, 2Ch 32:32

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Ch 35:26

His goodness either,

1. His piety towards God and his house. Or,

2. His benignity, clemency, and kindness towards all his subjects, being of a most tender disposition and carriage both towards God, 2Ch 34:27 , and towards men. But the former seems principally intended, because it best agrees both with the history of Josiah, which is wholly taken up with the former, and speaks little or nothing of the latter, and with the following words; and it doth not disagree with the Hebrew word hesed , which though it doth most frequently express kindness to men, yet sometimes it notes a man’ s piety to God and his house, as is manifest from Neh 13:14 .

Gill: 2Ch 35:26-27

His piety towards God, and liberality to the people; of these two verses; see Gill on 2Ki 23:28.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 35:26

¹ tn Heb “and his faithful acts according to what is written in the law of the Lord.”

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 35:1-27

1 Josiah keeps a most solemn passover.

20 He provoking Pharaoh-necho, is slain at Megiddo.

25 Lamentations for Josiah.

MHCC: 2Ch 35:20-27

The Scripture does not condemn Josiah's conduct in opposing Pharaoh. Yet Josiah seems to deserve blame for not inquiring of the Lord after he was warned; his death might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused God to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.

Matthew Henry: 2Ch 35:20-27

It was thirteen years from Josiah's famous passover to his death. During this time, we may hope, thing went well in his kingdom, that he prospered, and religion flourished; yet we are not entertained with the pleasing account of those years, but they are passed over in silence, because the people, for all this, were not turned from the love of their sins nor God from the fierceness of his anger. The next news therefore we hear of Josiah is that he is cut off in the midst of his days and usefulness, before he is full forty years old. We had this sad story, 2Ki 23:29, 2Ki 23:30. Here it is somewhat more largely related. That appears here, more than did there, which reflects such blame on Josiah and such praise on the people as one would not have expected.

I. Josiah was a very good prince, yet he was much to be blamed for his rashness and presumption in going out to war against the king of Egypt without cause or call. It was bad enough, as it appeared in the Kings, that he meddled with strife which belonged not to him. But here it looks worse; for, it seems, the king of Egypt sent ambassadors to him, to warn him against this enterprise, 2Ch 35:21.

1. The king of Egypt argued with Josiah, (1.) From principles of justice. He professed that he had no desire to do him any hurt, and therefore it was unfair, against common equity and the law of nations, for Josiah to take up arms against him. If even a righteous man engage in an unrighteous cause, let him not expect to prosper. God is no respecter of persons. See Pro 3:30; Pro 25:8. (2.) From principles of religion: " God is with me; nay, He commanded me to make haste, and therefore, if thou retard my motions, thou meddlest with God."It cannot be that the king of Egypt only pretended this (as Sennacherib did in a like case, 2Ki 18:25), hoping thereby to make Josiah desist, because he knew he had a veneration for the word of God; for it is said here (2Ch 35:22) that the words of Necho were from the mouth of God. We must therefore suppose that either by a dream, or by a strong impulse upon his spirit which he had reason to think was from God, or by Jeremiah or some other prophet, he had ordered him to make war upon the king of Assyria. (3.) From principles of policy: " That he destroy thee not; it is at thy peril if thou engage against one that has not only a better army and a better cause, but God on his side."

2. It was not in wrath to Josiah, whose heart was upright with the Lord his God, but in wrath to a hypocritical nation, who were unworthy of so good a king, that he was so far infatuated as not to hearken to these fair reasonings and desist from his enterprise. He would not turn his face from him, but went in person and fought the Egyptian army in the valley of Megiddo, 2Ch 35:22. If perhaps he could not believe that the king of Egypt had a command from God to do what he did, yet, upon his pleading such a command, he ought to have consulted the oracles of God before he went out against him. His not doing that was his great fault, and of fatal consequence. In this matter he walked not in the ways of David his father; for, had it been his case, he would have enquired of the Lord, Shall I go up? Wilt thou deliver them into my hands? How can we think to prosper in our ways if we do not acknowledge God in them?

II. The people were a very wicked people, yet they were much to be commended for lamenting the death of Josiah as they did. That Jeremiah lamented him I do not wonder; he was the weeping prophet, and plainly foresaw the utter ruin of his country following upon the death of this good king. But it is strange to find that all Judah and Jerusalem, that stupid senseless people, mourned for him (2Ch 35:24), contrived how to have their mourning excited by singing men and singing women, how to have it spread through the kingdom (they made an ordinance in Israel that the mournful ditties penned on this sad occasion should be learned and sung by all sorts of people), and also how to have the remembrance of it perpetuated: these elegies were inserted in the collections of state poems; they are written in the Lamentations. Hereby it appeared, 1. That they had some respect to their good prince, and that, though they did not cordially comply with him in all his good designs, they could not but greatly honour him. Pious useful men will be manifested in the consciences even of those that will not be influenced by their example; and many that will not submit to the rules of serious godliness themselves yet cannot but give it their good word and esteem it in others. Perhaps those lamented Josiah when he was dead that were not thankful to God for him while he lived. The Israelites murmured at Moses and Aaron while they were with them and spoke sometimes of stoning them, and yet, when they died, they mourned for them many days. We are often taught to value mercies by the loss of them which, when we enjoyed them, we did not prize as we ought. 2. That they had some sense of their own danger now that he was gone. Jeremiah told them, it is likely, of the evil they might now expect to come upon them, from which he was taken away; and so far they credited what he said that they lamented the death of him that was their defence. Note, Many will more easily be persuaded to lament the miseries that are coming upon them than to take the proper way by universal reformation to prevent them, will shed tears for their troubles, but will not be prevailed upon to part with their sins. But godly sorrow worketh repentance and that repentance will be to salvation.

Keil-Delitzsch: 2Ch 35:20-27

The end of Josiah's reign; his death in battle against Pharaoh Necho . Cf. 2Ki 23:25-30. - The catastrophe in which the pious king found his death is in 2 Kings introduced by the remark, that although Josiah returned unto the Lord with all his heart and all his soul and all his strength, and walked altogether according to the law, so that there was no king before him, and none arose after him, who was like him, yet the Lord did not turn away from the fierceness of His great wrath against Judah, and resolved to remove Judah also out of His sight, because of the sins of Manasseh. This didactic connecting of the tragical end of the pious king with the task of his reign, which he followed out so zealously, viz., to lead his people back to the Lord, and so turn away the threatened destruction, is not found in the Chronicle. Here the war with Necho, in which Josiah fell, is introduced by the simple formula: After all this, that Josiah had prepared the house, i.e., had restored and ordered the temple worship, Necho the king of Egypt came up to fight at Carchemish on the Euphrates, and Josiah went out against him. For further information as to Necho and his campaign, see on 2Ki 23:29.

2Ch 35:21

Then he (Pharaoh Necho) sent messengers to him, saying, "What have I to do with thee, thou king of Judah? Not against thee, thee, (do I come) to-day (now), but against my hereditary enemy; and God has said that I must make haste: cease from God, who is with me, that I destroy thee not." ולך מה־לּי , see Jdg 11:12; 2Sa 16:10. אתּה is an emphatic repetition of the pronominal suffix; cf. Gesen. Gr. §121. 3. היּום , this day, that is, at present. מלחמתּי בּית does not signify, my warlike house, but, the house of my war, i.e., the family with which I wage war, equivalent to "my natural enemy in war, my hereditary enemy."This signification is clear from 1Ch 18:10 and 2Sa 8:10, where "man of the war of Tou"denotes, the man who waged war with Tou.

(Note: When Bertheau, on the contrary, denies this signification, referring to 1Ch 18:10 for support, he would seem not to have looked narrowly at the passage cited; and the conjecture, based upon 3 Esr. 1:25, which he, following O. F. Fritzsche, brings forward, מלחמתּי לא־פּרת , "on the Euphrates is my war,"gains no support from the passage quoted. For the author of this apocryphal book, which was written on the model of the lxx, has not translated the text he uses, but only paraphrased it: οὐχὶ πρὸς σὲ ἐξαπέσταλμαι, ὑπὸ κυρίου τοῦ Θεοῦ ἐπὶ γὰρ τοῦ Εὐφράτου ὁ πόλεμος μού ἐστι, καὶ κύριος μετ ̓ ἐμοῦ ἐπισπεύδων ἐστίν . Neither the lxx nor Vulg. have read and translated פּרת in their original text; for they run as follows: οὐκ ἐπὶ σὲ ἥκω (taking אתּה for אהת ) σήμερον πόλεμον ποιῆσαι, καὶ ὁ Θεὸς εἶπεν κατασπεῦσαι με . Vulg.: Non adversus te hodie venio, sed contra aliam pugno domum, ad quam me Deus festinato ire praecepit .)

The God who had commanded Pharaoh to make haste, and whom Josiah was not to go against, is not an Egyptian god, as the Targ. and many commentators think, referring to Herod. ii. 158, but the true God, as is clear from 2Ch 35:22. Yet we need not suppose, with the older commentators, that God had sive per somnium sive per prophetam aliquem ad ipsum e Judaea missum spoken to Pharaoh, and commanded him to advance quickly to the Euphrates. For even had Pharaoh said so in so many words, we could not here think of a divine message made known to him by a prophet, because God is neither called יהוה nor האלהים , but merely אלהים , and so it is only the Godhead in general which is spoken of; and Pharaoh only characterizes his resolution as coming from God, or only says: It was God's will that Josiah should not hinder him, and strive against him. This Pharaoh might say without having received any special divine revelation, and after the warning had been confirmed by the unfortunate result for Josiah of his war against Necho; the biblical historian also might represent Necho's words as come from God, or "from the mouth of God."

2Ch 35:22-24

But Josiah turned not his face from him, i.e., did not abandon his design, "but to make war against him he disguised himself." התהפּשׂ denotes elsewhere to disguise by clothing, to clothe oneself falsely (2Ch 18:29; 1Ki 20:38; 1Ki 22:30), and to disfigure oneself (Job 30:18). This signification is suitable here also, where the word is transferred to the mental domain: to disfigure oneself, i.e., to undertake anything which contradicts one's character. During his whole reign, Josiah had endeavoured to carry out the will of God; while in his action against Pharaoh, on the contrary, he had acted in a different way, going into battle against the will of God.

(Note: Bertheau would alter התחפשׂ into התחזק , because the lxx, and probably also the Vulg., Syr., 3 Esr. 2Ch 1:16, and perhaps also Josephus, have so read. But only the lxx have ἐκραταιώθη , Vulg. praeparavit , 3 Esr. ἐπεχείρει ; so that for התחזק only the lxx remain, whose translation gives no sufficient ground for an alteration of the text. התחזק , to show oneself strong, or courageous, is not at all suitable; for the author of the Chronicle is not wont to regard enterprises undertaken against God's will, and unfortunate in their results, as proofs of physical or spiritual strength.)

As to the motive which induced Josiah, notwithstanding Necho's warning, to oppose him by force of arms, see the remark on 2Ki 23:29. The author of the Chronicle judges the matter from the religious point of view, from which the undertaking is seen to have been against the will of God, and therefore to have ended in Josiah's destruction, and does not further reflect on the working of divine providence, exhibited in the fact that the pious king was taken away before the judgment, the destruction of the kingdom of Judah, broke over the sinful people. For further information as to the Valley of Megiddo, the place where the battle was fought, and on the death of Josiah, see 2Ki 23:29. The העבירוּני , bring me forth (2Ch 35:23), is explained in 2Ch 35:24 : his servants took him, mortally wounded by an arrow, from the war-chariot, and placed him in a second chariot which belonged to him, and probably was more comfortable for a wounded man.

2Ch 35:25-27

The death of the pious king was deeply lamented by his people. The prophet Jeremiah composed a lamentation for Josiah: "and all the singing-men and singing-women spake in their lamentations of Josiah unto this day;"i.e., in the lamentation which they were wont to sing on certain fixed days, they sung also the lamentation for Josiah. "And they made them (these lamentations) an ordinance (a standing custom) in Israel, and they are written in the lamentations,"i.e., in a collection of lamentations, in which, among others, that composed by Jeremiah on the death of Josiah was contained. This collection is, however, not to be identified with the Lamentations of Jeremiah over the destruction of Jerusalem and the kingdom of Judah, contained in our canon. - On 2Ch 35:26. cf. 2Ki 23:28. הסדיו as in 2Ch 32:32. בת כּכּתוּב , according to that which is written in the law of Moses, cf. 2Ch 31:3. וּדבריו is the continuation of דּברי יתר (2Ch 35:26).

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 34:1--35:27

P. Josiah chs. 34-35

Like Amon's death, Josiah's was unnecessarily premature. However unlike Amon Josiah was one of Judah's reformers.

"Josiah instituted the most thorough of all the OT reforms . . ."⁹¹

"Despite this, however, Josiah is not so significant a monarch overall for the Chronicler as he is for the earlier historian [i.e., the writer of Kings]. Much that he records is now to be understood as recapitulation of Hezekiah's work, who stands out as the real innovator in Chronicles."⁹²

Constable: 2Ch 35:20-27

3. Josiah's death 35:20-27

Josiah died at Megiddo in 609 B.C. when he interrupted Pharaoh Neco's military advance against the Babylonians.

"Fearing the advance of the Babylonians, Pharaoh Neco and the Egyptian army were on their way to assist the Assyrians. Josiah, who apparently was an ally of the Babylonians (or at least an opponent of the Assyrians), attempted to impede the march of Neco."⁹⁸

Quite clearly Pharoah's word to him to turn back was from the Lord (v. 22). Probably the writer included this event in his narrative because Josiah came closer to the Davidic ideal than any other king since Solomon. Yet he too was disobedient to God. Thus David's greatest Son was yet to come. When He comes back to the earth He will win the battle that will be raging at the very place Josiah died, the Plain of Megiddo (i.e., Armageddon, lit. the mountain of Megiddo).⁹⁹

"He [Josiah] was a shepherd whose flock never really accepted or understood him, though his concern was for its own welfare . . ."¹⁰⁰

Josiah's death is another example of immediate retribution for sin, of which we have seen many in Chronicles. He is one more king who began well but ended up doing something wrong (cf. Asa, Jehoshaphat, Joash, Amaziah, Uzziah). He was not the only king to hear a warning before his tragic military error (cf. 11:1-4; 18:16-22). Like the other reforming kings (Asa, Jehoshaphat, and Hezekiah), he sensed a military threat by an external enemy following his religious reforms.¹⁰¹

Guzik: 2Ch 35:1-27

2 Chronicles 35 - Josiah's Passover

A. Josiah's great Passover.

1. (1-6) Josiah directs the priests and the Levites for the Passover.

Now Josiah kept a Passover to the LORD in Jerusalem, and they slaughtered the Passover lambs on the fourteenth day of the first month. And he set the priests in their duties and encouraged them for the service of the house of the LORD. Then he said to the Levites who taught all Israel, who were holy to the LORD: "Put the holy ark in the house which Solomon the son of David, king of Israel, built. It shall no longer be a burden on your shoulders. Now serve the LORD your God and His people Israel. Prepare yourselves according to your fathers' houses, according to your divisions, following the written instruction of David king of Israel and the written instruction of Solomon his son. And stand in the holy place according to the divisions of the fathers' houses of your brethren the lay people, and according to the division of the father's house of the Levites. So slaughter the Passover offerings, consecrate yourselves, and prepare them for your brethren, that they may do according to the word of the LORD by the hand of Moses."

a. They slaughtered the Passover lambs on the fourteenth day of the first month: The previous Passover of note was in the days of Hezekiah (2 Chronicles 30:1-3). That Passover had to be celebrated in the second month, but Josiah was able to keep this great Passover at the appointed time in the first month (Numbers 9:1-5).

b. He set the priests in their duties and encouraged them for service: Josiah understood that it would take an enormous amount of planning and work to properly conduct this Passover. The priests needed to be both set and encouraged for this.

i. "The first thing is to get every man into his proper place; the next thing is for every man to have a good spirit in his present place, so as to occupy it worthily." (Spurgeon)

c. Put the holy ark in the house which Solomon the son of David, king of Israel, built: Under Josiah's direction, Hilkiah the priest recently had found the copy of the Law of Moses in the temple. Now we learn that under the apostate administrations of the previous kings, Manasseh and Amon, apparently the holy ark had also been removed from the temple. Now, King Josiah directed that it be returned to its rightful place.

i. It shall no longer be a burden on your shoulders indicates that the ark was not at "rest" in the holy place of the temple. The time was long overdue to return it to its rest.

ii. "The Hebrews tell us, that the priests in those idolatrous times had carried the holy ark out of the temple - that it might not stand there among those heathenish idols - and conveyed it to the house of Shallum, who was uncle to the prophet Jeremiah, and husband to the prophetess Huldah." (Trapp)

d. So slaughter the Passover offerings: One of the main features of the Passover was the sacrifice of a lamb for each household (Exodus 13:43-49). This meant a substantial amount of work for the priests.

2. (7-9) Lambs provided for the Passover sacrifice.

Then Josiah gave the lay people lambs and young goats from the flock, all for Passover offerings for all who were present, to the number of thirty thousand, as well as three thousand cattle; these were from the king's possessions. And his leaders gave willingly to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, rulers of the house of God, gave to the priests for the Passover offerings two thousand six hundred from the flock, and three hundred cattle. Also Conaniah, his brothers Shemaiah and Nethanel, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave to the Levites for Passover offerings five thousand from the flock and five hundred cattle.

a. Josiah gave the lay people lambs and young goats from the flock: This was staggering generosity on the part of King Josiah. He provided thirty thousand lambs or goats for the Passover sacrifice, as well as three thousand cattle. It shows how passionate King Josiah was to have a proper Passover celebration, that he was willing to bear the expense.

i. "The total number of offerings is more than double that at Hezekiah's Passover (2 Chronicles 30:24), a further indication of the greater generosity and significance of this occasion." (Selman)

b. And his leader gave willingly to the people: As is often the custom, the generosity of the leader (King Josiah) prompted the generosity of others.

3. (10-14) The slaughter of the Passover lambs and the sacrificial meal.

So the service was prepared, and the priests stood in their places, and the Levites in their divisions, according to the king's command. And they slaughtered the Passover offerings; and the priests sprinkled the blood with their hands, while the Levites skinned the animals. Then they removed the burnt offerings that they might give them to the divisions of the fathers' houses of the lay people, to offer to the LORD, as it is written in the Book of Moses. And so they did with the cattle. Also they roasted the Passover offerings with fire according to the ordinance; but the other holy offerings they boiled in pots, in caldrons, and in pans, and divided them quickly among all the lay people. Then afterward they prepared portions for themselves and for the priests, because the priests, the sons of Aaron, were busy in offering burnt offerings and fat until night; therefore the Levites prepared portions for themselves and for the priests, the sons of Aaron.

a. So the service was prepared: "The service was arranged is a rare but significant phrase occurring additionally in the Old Testament only at 2 Chronicles 8:16; 29:35, meaning that everything had been done as God required." (Selman)

b. And they slaughtered the Passover offerings: It seems that on this Passover the sacrifices were all directly made by the priests themselves. They did not allow the head of each household to perform the sacrifice individually.

i. "In contrast to Hezekiah's practice and the implications of the Pentateuchal law (Deuteronomy 16:5-6; 2 Chronicles 30:17), the Levites slaughtered all the Passover lambs." (Selman)

ii. Clarke had a different suggestion: "The people themselves might slay their own paschal lambs, and then present the blood to the priests, that they might sprinkle it before the altar; and the Levites flayed them, and made them ready for dressing."

c. They roasted the Passover offerings with fire according to ordinance: This was the second aspect of the Passover celebration - a festive meal enjoyed by the entire nation, household by household.

i. They roasted the Passover offerings with fire, "To set forth Christ roasted for us in the fire of his Father's fierce wrath." (Trapp)

ii. "While the flocks of sheep and goats provided for the paschal lambs, the cattle must have served for peace offerings, for feasting throughout the days of Unleavened Bread that followed the Passover." (Payne)

d. Then afterward they prepared portions for themselves and for the priests: This was the correct order. First the people were served, and then the priests and the Levite leaders.

4. (15-19) The greatness of Josiah's Passover.

And the singers, the sons of Asaph, were in their places, according to the command of David, Asaph, Heman, and Jeduthun the king's seer. Also the gatekeepers were at each gate; they did not have to leave their position, because their brethren the Levites prepared portions for them. So all the service of the LORD was prepared the same day, to keep the Passover and to offer burnt offerings on the altar of the LORD, according to the command of King Josiah. And the children of Israel who were present kept the Passover at that time, and the Feast of Unleavened Bread for seven days. There had been no Passover kept in Israel like that since the days of Samuel the prophet; and none of the kings of Israel had kept such a Passover as Josiah kept, with the priests and the Levites, all Judah and Israel who were present, and the inhabitants of Jerusalem. In the eighteenth year of the reign of Josiah this Passover was kept.

a. The singers, the sons of Asaph, were in their places: There was nothing in the Law of Moses directing singing or a communal worship service at the celebration of Passover. Josiah therefore went beyond the commandment to make this an especially meaningful and memorable occasion.

b. Also the gatekeepers were at each gate; they did not have to leave their position: This shows that Josiah was mindful of the security and the strength of the kingdom even during this great celebration. Every guard stayed ready and on duty, and the Levites prepared portions for the grateful gatekeepers.

c. So all the service of the LORD was prepared the same day: Because of the remarkable planning, organization, and hard work of the king, the priests, and the Levites, this massive amount of sacrifice and festive meals were all prepared the same day. They did this not out of some strange compulsion, but in trying to be obedient to the command of Moses for the day on which to observe Passover (Numbers 9:1-5).

d. There had been no Passover kept in Israel like that since the days of Samuel the prophet: This celebration of Passover was so significant that one had to go back before the time of David and Solomon to find a keeping of Passover that was so well organized and joyfully conducted.

i. This Passover was remarkable for several reasons.

· It was remarkable in the magnitude of its celebration, including even the remnant of the north came to celebrate it in Jerusalem. " 'All Judah and Israel' includes people from north and south, implying a larger attendance than at Hezekiah's Passover (cf. 2 Chronicles 30:25)." (Selman)

· It was remarkable in its strict obedience to the Law of Moses

· It was remarkable in the way it shined amidst these dark years in Judah's history.

ii. "No, not Hezekiah; for at his passover the congregation was not so great, nor so well prepared; nor were the Levites and singers so well marshaled, nor the sacrifices so many." (Trapp)

iii. "Josiah's passover was so vast and rare a success because of the large amount of previous preparation, as is described in this chapter." (Meyer)

B. The death of King Josiah.

1. (20-22) Josiah disregards God's warning and goes to war.

After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by the Euphrates; and Josiah went out against him. But he sent messengers to him, saying, "What have I to do with you, king of Judah? I have not come against you this day, but against the house with which I have war; for God commanded me to make haste. Refrain from meddling with God, who is with me, lest He destroy you." Nevertheless Josiah would not turn his face from him, but disguised himself so that he might fight with him, and did not heed the words of Necho from the mouth of God. So he came to fight in the Valley of Megiddo.

a. Necho king of Egypt came up to fight against Carchemish: 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: Sadly, Josiah disregarded what was actually good counsel from Necho when he said 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).

i. Josiah was in sin because his attack against Egypt was in support of the Assyrian Empire, and he had no business supporting the Assyrian Empire. "The only reason for doing so must have been some supposed political advantage. Against that kind of action the prophets were constantly warning the kings. A word claiming to be from God, forbidding what was already forbidden, had a weight of moral appeal almost amounting to certainty." (Morgan)

ii. Interestingly, Necho himself said, "for God has commanded me to make haste. Refrain from meddling with God, who is with me, lest He destroy you." It is unlikely that Necho understood and meant that he was in fact an agent of the God of Israel; he probably said and understood this in terms of his own gods and his own incorrect understanding of God. Nevertheless, it was an unknowing divine prophecy, much as the words of Caiaphas regarding the death of Jesus (John 11:49-52).

iii. "Yet, methinks, he ought so far to have regarded it, as to have inquired the mind of God about it; which he neglected to do, and therefore he cannot be wholly excused, and is here taxed for it." (Poole)

iv. "How Josiah was supposed to recognize God's guidance is not specified, though sanctified common sense would have been a perfectly adequate response." (Selman)

v. "Such a story must, to say the least, give us pause, and make us enquire as to how far we are ever justified in refusing to consider a word which is claimed as a divine message, even when it comes from sources from which we should least expect to receive it." (Morgan)

c. Nevertheless Josiah would not turn his face from them: Josiah thought he could escape the prediction of Necho by disguising 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)

iii. "The reality of the contest at 'Megiddo' has received archaeological confirmation from the ruins of the site's Stratum II." (Payne)

2. (23-25) Josiah's death and burial

And the archers shot King Josiah; and the king said to his servants, "Take me away, for I am severely wounded." His servants therefore took him out of that chariot and put him in the second chariot that he had, and they brought him to Jerusalem. So he died, and was buried in one of the tombs of his fathers. And all Judah and Jerusalem mourned for Josiah. Jeremiah also lamented for Josiah. And to this day all the singing men and the singing women speak of Josiah in their lamentations. They made it a custom in Israel; and indeed they are written in the Laments.

a. And the archers shot King Josiah: Though he was disguised, he was still wounded and killed. We can admire the bravery of Josiah, but not his stubborn insistence on disregarding the warnings from God and going into battle.

i. "He repented at his death, no doubt, of his rashness." (Trapp)

ii. "The manner of Josiah's demise is also interpreted ironically by being paralleled with Ahab's demise (cf. 2 Chronicles 18:29-34). The links are quite explicit, for each king disguised himself, archers delivered the fatal blow, and each king admitted I am wounded, and was propped up in a chariot before he died. The ultimate irony is that despite Josiah's previous record, he died in the same way as someone who was known to 'hate the LORD' (2 Chronicles 19:2)." (Selman)

b. And to this day all the singing men and the singing women speak of Josiah in their lamentations: Zechariah 12:11 tells us a bit of this great mourning, using it as a comparison to the great mourning that will come upon the Jewish people when they turn to their once-rejected Messiah: In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo.

i. "These dirges are then said to be 'written in the Laments' - a book that is no longer extant and which is not to be confused with the prophet's later laments over Josiah's sons (Jeremiah 22:10, 20-30) or over Jerusalem's fall (Lamentations)." (Payne)

ii. "Far from being embarrassed by Huldah's prophecy, therefore, the Chronicler is at pains to stress that God kept his promises about Josiah's peaceful burial and the exile's continuing delay despite Josiah's stupidity and violent death." (Selman)

3. (26-27) The summary of the reign of good King Josiah.

Now the rest of the acts of Josiah and his goodness, according to what was written in the Law of the LORD, and his deeds from first to last, indeed they are written in the book of the kings of Israel and Judah.

a. The rest of the acts of Josiah and his goodness: It seems that Josiah's reign was remembered with special fondness; perhaps because he ended up being the last good king of Judah.

i. Yet, the people of the kingdom turned against God very quickly after the reign of Josiah. "Josiah had evidently made himself greatly beloved by them, and the probability is that the reforms he instituted were based on that love rather than on the people's real return to devotion to God." (Morgan)

ii. "Even so, Josiah's passing removed the last obstacle to the coming catastrophe." (Selman)

b. According to what was written the Law of the LORD: This is what made Josiah such a good king and a good man. He had a great interest in and obedience to what was written in the Law of the LORD.

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

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 35 (Chapter Introduction)

Overview

2Ch 35:1, Josiah keeps a most solemn passover; 2Ch 35:20, He provoking Pharaoh-necho, is slain at Megiddo; 2Ch 35:25, Lamentations for Josiah.

Poole: 2 Chronicles 35 (Chapter Introduction)

CHRONICLES CHAPTER 35

Josiah keepeth a solemn passover, 2Ch 35:1-19 . He provoketh Pharaoh-necho, and is slain at Megiddo, 2Ch 35:20-24 . Lamentations for Josiah, 2Ch 35:25-27 .

MHCC: 2 Chronicles 35 (Chapter Introduction)

(v. 1-19) The passover kept by Josiah.

(2Ch 35:20-27) Josiah slain in battle.

Matthew Henry: 2 Chronicles (Book Introduction)

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

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 35 (Chapter Introduction)

We are here to attend Josiah, I. To the temple, where we see his religious care for the due observance of the ordinance of the passover, according to the law (v. 1-19). II. To the field of battle, where we see his rashness in engaging with the king of Egypt, and how dearly it cost him (2Ch 35:20-23). III. To the grave, where we see him bitterly lamented (2Ch 35:24-27). And so we must take our leave of Josiah.

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

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_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

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_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 35 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 35

In this chapter we have an account of the keeping of the passover and its preparation, for which the priests and Levites were ordered to prepare, and to which Josiah, and his princes, gave liberally, and such an one was kept as had not been for ages past, 2Ch 35:1, and of Josiah's rash engagement in battle with the king of Egypt, in which he was slain, 2Ch 35:20 and of the great lamentations that were made for him, 2Ch 35:24.