Text -- 2 Kings 23:30 (NET)

23:30 His servants transported his dead body from Megiddo in a chariot and brought it to Jerusalem, where they buried him in his tomb. The people of the land took Josiah’s son Jehoahaz, poured olive oil on his head, and made him king in his father’s place.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 23:30

Mortally wounded.

Wesley: 2Ki 23:30

Who was younger than Jehoiakim, yet preferred by the people before the elder brother; either because Jehoiakim refused the kingdom for fear of Pharaoh, whom he knew he should hereby provoke. Or because Jehoahaz was the more stout and warlike prince; whence he is called a lion, Eze 19:3.

Clarke: 2Ki 23:30

Dead from Megiddo - The word מת meth should here be considered as a participle, dying, for it is certain he was not dead: he was mortally wounded at Megiddo, was carried in a dying state to Jerusalem, and there he died and was buried. See 2Ch 35:24

Herodotus, lib. i., c. 17, 18, 25, and lib. ii. 159, appears to refer to the same war which is here mentioned. He says that Nechoh, in the sixth year of his reign, went to attack the king of Assyria at Magdolum, gained a complete victory, and took Cadytis. Usher and others believe that Magdolum and Megiddo were the same place. The exact place of the battle seems to have been Hadadrimmon, in the valley of Megiddo, for there Zechariah tells us 2Ki 12:11, was the great mourning for Josiah. Compare this with 2Ch 35:24, 2Ch 35:25.

TSK: 2Ki 23:30

servants : 2Ki 9:28; 1Ki 22:33-38; 2Ch 35:24

the people : 2Ki 14:21, 2Ki 21:24; 2Ch 36:1, 2Ch 36:2-4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 23:30

Dead - It appears from a comparison of this passage with 2 Chronicles (marginal reference) that Josiah was not actually killed in the battle.

Jehoahaz - Or Shallum (the marginal note). He may have taken the name of Jehoahaz ("the Lord possesses") on his accession. He was not the eldest son of Josiah (see 2Ki 23:36 note). The mention of "anointing"here favors the view that there was some irregularity in the succession (see 1Ki 1:34 note).

Poole: 2Ki 23:30

Dead i.e. mortally wounded, as in the former verse; and as we commonly say of a sick man past hopes of recovery, that he is a dead man: compare Gen 20:3 .

Jehoahaz the son of Josiah who was younger than Jehoiakim, by comparing 2Ki 23:31 with 2Ki 23:36 , yet preferred by the people before the elder brother; either because Jehoiakim refused the kingdom for fear of Pharaoh, whom he knew he should hereby provoke; or because Jehoahaz was the more stout and warlike prince; whence he is called a lion, Eze 19:3 , though indeed he showed his courage more against his people than his enemies; but they judged that he was most able and willing to defend them against the conquering army.

Anointed him as they used to do in such extraordinary cases, because this was a troublesome time, and he was not the right heir to the crown, and therefore needed this solemn rite of confirmation, which Solomon had in the same circumstances.

Haydock: 2Ki 23:30

Sepulchre. Paralipomenon xxxv., in the monument (or mausoleum) of his fathers. Such was the end of Josias: he fell gloriously in defence of his country, as he had spent his life in promoting religion. God therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, chap. xxii. 20. (Haydock) ---

He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus xlix. 1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon xxxv. 24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias xii. 11. The life and death of Josias prefigured those of Jesus Christ; who should be long expected as the restorer of the true religion, the teacher of a more excellent law, and the most innocent victim for the sins of the people. The glorious Phase under Josias, was but a faint representation of the eucharistic sacrifice. (Calmet)

Gill: 2Ki 23:30

And his servants carried him in a chariot dead from Megiddo,.... They took him out of the chariot in which he was wounded, and put him into another, where he died of his wounds by the way; being mortally wounded, he is said to be dead, or a dead man, see 2Ch 35:24.

and brought him to Jerusalem; which, according to Bunting ^b, was forty four miles from Megiddo:

and buried him in his own sepulchre; which either he had provided for himself in his lifetime, or which in common belonged to the kings of Judah, see 2Ch 35:24.

and the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead; though he was not the eldest son, Jehoiakim, who was afterwards placed in his room, being two years older, as appears from 2Ki 23:31 and this is the reason, as the Jewish commentators in general agree, that he was anointed; which they say was never done to the son of a king, unless there was a competitor, or some objection to, or dispute about, the succession, as in the case of Solomon and others.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 23:30

¹ tn Heb “him, dead.”

² tn Or “anointed him.”

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 23:25-30

Upon reading these verses, we must say, Lord, though thy righteousness be as the great mountains, evident, plainly to be seen, and past dispute; yet thy judgments are a great deep, unfathomable, and past finding out. The reforming king is cut off in the midst of his usefulness, in mercy to him, that he might not see the evil coming upon his kingdom: but in wrath to his people, for his death was an inlet to their desolations.

Matthew Henry: 2Ki 23:25-30

Upon the reading of these verses we must say, Lord, though thy righteousness be as the great mountains - evident, conspicuous, and past dispute, yet thy judgments are a great deep, unfathomable and past finding out, Psa 36:6. What shall we say to this?

I. It is here owned that Josiah was one of the best kings that ever sat upon the throne of David, 2Ki 23:25. As Hezekiah was a non-such for faith and dependence upon God in straits (2Ki 18:5), so Josiah was a non-such for sincerity and zeal in carrying on a work of reformation. For this there was none like him, 1. That he turned to the Lord from whom his fathers had revolted. It is true religion to turn to God as one we have chosen and love. He did what he could to turn his kingdom also to the Lord. 2. That he did this with his heart and soul; his affections and aims were right in what he did. Those make nothing of their religion that do not make heart-work of it. 3. That he did it with all his heart, and all his soul, and all his might - with vigour, and courage, and resolution: he could not otherwise have broken through the difficulties he had to grapple with. What great things may we bring to pass in the service of God if we be but lively and hearty in it! 4. That he did this according to all the law of Moses, in an exact observance of that law and with an actual regard to it. His zeal did not transport him into any irregularities, but, in all he did, he walked by rule.

II. Notwithstanding this he was cut off by a violent death in the midst of his days, and his kingdom was ruined within a few years after. Consequent upon such a reformation as this, one would have expected nothing but the prosperity and glory both of king and kingdom; but, quite contrary, we find both under a cloud. 1. Even the reformed kingdom continues marked for ruin. For all this (2Ki 23:26) the Lord turned not from the fierceness of his great wrath. That is certainly true, which God spoke by the prophet (Jer 18:7, Jer 18:8), that if a nation, doomed to destruction, turn from the evil of sin, God will repent of the evil of punishment; and therefore we must conclude that Josiah's people, though they submitted to Josiah's power, did not heartily imbibe Josiah's principles. They were turned by force, and did not voluntarily turn from their evil way, but still continued their affection for their idols; and therefore he that knows men's hearts would not recall the sentence, which was, That Judah should be removed, as Israel had been, and Jerusalem itself cast off, 2Ki 23:27. Yet even this destruction was intended to be their effectual reformation; so that we must say, not only that the criminals had filled their measure and were ripe for ruin, but also that the disease had come to a crisis, and was ready for a cure; and this shall be all the fruit, even the taking away of sin. 2. As an evidence of this, even the reforming king is cut off in the midst of his usefulness - in mercy to him, that he might not see the evil which was coming upon his kingdom, but in wrath to his people, for his death was an inlet to their desolations. The king of Egypt waged war, it seems, with the king of Assyria: so the king of Babylon is now called. Josiah's kingdom lay between them. He therefore thought himself concerned to oppose the king of Egypt, and check the growing, threatening, greatness of his power; for though, at this time, he protested that he had no design against Josiah, yet, if he should prevail to unite the river of Egypt and the river Euphrates, the land of Judah would soon be overflowed between them. Therefore Josiah went against him, and was killed in the first engagement, 2Ki 23:29, 2Ki 23:30. Here, (1.) We cannot justify Josiah's conduct. He had no clear call to engage in this war, nor do we find that he asked counsel of God by urim or prophets concerning it. What had he to do to appear and act as a friend and ally to the king of Assyria? Should he help the ungodly and love those that hate the Lord? If the kings of Egypt and Assyria quarrelled, he had reason to think God would bring good out of it to him and his people, by making them instrumental to weaken one another. Some understand the promise made to him that he should come to his grave in peace in a sense in which it was not performed because, by his miscarriage in this matter, he forfeited the benefit of it. God has promised to keep us in all our ways; but, if we go out of our way, we throw ourselves out of his protection. I understand the promise so as that I believe it was fulfilled, for he died in peace with God and his own conscience, and saw not, nor had any immediate prospect of, the destruction of Judah and Jerusalem by the Chaldeans; yet I understand the providence to be a rebuke to him for his rashness. (2.) We must adore God's righteousness in taking away such a jewel from an unthankful people that knew not how to value it. They greatly lamented his death (2Ch 35:25), urged to it by Jeremiah, who told them the meaning of it, and what a threatening omen it was; but they had not made a due improvement of the mercies they enjoyed by his life, of which God taught them the worth by the want.

Keil-Delitzsch: 2Ki 23:1-30

Instead of resting content with the fact that he was promised deliverance from the approaching judgment, Josiah did everything that was in his power to lead the whole nation to true conversion to the Lord, and thereby avert as far as possible the threatened curse of rejection, since the Lord in His word had promised forgiveness and mercy to the penitent. He therefore gathered together the elders of the nation, and went with them, with the priests and prophets and the assembled people, into the temple, and there had the book of the law read to those who were assembled, and concluded a covenant with the Lord, into which the people also entered. After this he had all the remnants of idolatry eradicated, not only in Jerusalem and Judah, but also in Bethel and the other cities of Samaria, and directed the people to strengthen themselves in their covenant fidelity towards the Lord by the celebration of a solemn passover.

2Ki 23:1-2

Reading of the law in the temple, and renewal of the covenant (cf. 2Ch 34:29-32). Beside the priests, Josiah also gathered together the prophets, including perhaps Jeremiah and Zedekiah, that he might carry out the solemn conclusion of the covenant with their co-operation, and, as is evident from Jer 1-11, that they might then undertake the task, by their impressive preaching in Jerusalem and the cities of Judah, of making the people conscious of the earnestness of the covenant duties which they had so recently undertaken (see Oehler in Herzog's Cycl. ). Instead of the prophets, the Levites are mentioned in the Chronicles, probably only because the Levites are mentioned along with the priests in other cases of a similar kind. ויּקרא , he read, i.e., had it read; for the duty of reading the law in the temple devolved upon the priests as the keepers of the law (Deu 31:9.).

2Ki 23:3

The king stood העמּוּד על , as in 2Ki 11:14. For וגו ויּכרת see 2Ki 11:17. ללכת , i.e., he bound himself solemnly to walk after the Lord, that is to say, in his walk to follow the Lord and keep His commandments (see at 1Ki 2:3). - בּבּרית ... ויּעמוד , all the people entered into the covenant (Luther and others); not perstitit , stood firm, continued in the covenant (Maurer, Ges.), which would be at variance with Jer 11:9-10; Jer 25:3., and other utterances of the prophets.

2 Kings 23:4-20

The eradication of idolatry. - According to 2Ch 34:3-7, this had already begun, and was simply continued and carried to completion after the renewal of the covenant.

2Ki 23:4-14

In Jerusalem and Judah. 2Ki 23:4. The king commanded the high priest and the other priests, and the Levites who kept the door, to remove from the temple everything that had been made for Baal and Asherah, and to burn it in the valley of Kidron. המּשׁנה כּהני , sacerdotes secundi ordinis (Vulg., Luth., etc.), are the common priests as distinguished from הגּדול הכּהן , the high priest. The Rabbins are wrong in their explanation vicarii summi sacerdotis , according to which Thenius would alter the text and read כּהן for כּהני . הסּף שׁמרי , the keepers of the threshold, are the Levites whose duty it was to watch the temple, as in 2Ki 22:4 (cf. 1Ch 23:5). כּל־הכּלים ( alles Zeug , Luth.), i.e., all the apparatus, consisting of altars, idols, and other things, that had been provided for the worship of Baal and Astarte. Josiah had these things burned, according to the law in Deu 7:25, and that outside Jerusalem in the fields of the Kidron valley. The קדרון שׁדמות (fields of Kidron) are probably to be sought for to the north-east of Jerusalem, where the Kidron valley is broader than between the city and the Mount of Olives, and spreads out into a basin of considerable size, which is now cultivated and contains plantations of olive and other fruit-trees (Rob. Pal. i. p. 405). "And he had their dust carried to Bethel,"i.e., the ashes of the wooden objects which were burned, and the dust of those of stone and metal which were ground to powder, to defile the idolatrous place of worship at Bethel as the chief seat of idolatry and false worship.

2Ki 23:5

"He abolished the high priests." כּמרים are also mentioned in Hos 10:5 and Zec 1:4 : they were not idolatrous priests or prophets of Baal, but priests whom the kings of Judah had appointed to offer incense upon the altars of the high places; for they are distinguished from the idolatrous priests, or those who burnt incense to Baal, the sun, etc. In Hos 10:5 the priests appointed in connection with the golden calf at Bethel are called כמרים ; and in Zep 1:4 the כמרים are not exclusively idolatrous priests, but such as did service sometimes for Jehovah, who had been degraded into a Baal, and sometimes to actual idols. Now as כּהנים who burnt incense upon high places are also mentioned in 2Ki 23:8, we must understand by the כמרים non-Levitical priests, and by the כהנים in 2Ki 23:8 Levitical priests who were devoted to the worship on the high places. The primary signification of כּמר is disputed. In Syriac the word signifies the priest, in Hebrew spurious priests, probably from כּמר in the sense of to bring together, or complete, as the performers of sacrifice, like ἕρδων , the sacrificer (Dietr.); whereas the connection suggested by Hitzig (on Zeph.) with (Arabic) kfr , to be unbelieving, in the opposite sense of the religious, is very far-fetched, and does not answer either to the Hebrew or the Syriac use of the word.

(Note: In any case the derivation from כמר , to be black (Ges. Thes . p. 693), and the explanation given by Fürst from vi occultandi magicasque, h. e. arcanas et reconditas artes exercendi, and others given in Iden's Dissertatt. theol. philol. i. diss. 12, are quite untenable.)

The singular ויקטּר is striking, inasmuch as if the imperf. c. Vav rel. were a continuation of נתנוּ , we should expect the plural, "and who had burnt incense,"as it is given in the Chaldee. The lxx, Vulg., and Syr. have rendered לקטּר , from which ויקטּר has probably arisen by a mistake in copying. In the following clause, "and those who had burnt incense to Baal, to the sun and to the moon,"etc., Baal is mentioned as the deity worshipped in the sun, the moon, and the stars (see at 2Ki 21:3). מזּלות , synonymous with מזּרות in Job 38:32, does not mean the twenty-eight naxatra , or Indian stations of the moon,

(Note: According to A. Weber, Die vedischen Nachrichten von den naxatra, in the Abhandlungen der Berl. Acad. d. Wiss. 1860 and 1861. Compare, on the other hand, Steinschneider, Hebr. Bibliographie, 1861, No. 22, pp. 93, 94, his article in the Deutsch. morgld. Zeitschrift, 1864, p. 118ff.)

but the twelve signs or constellations of the zodiac, which were regarded by the Arabs as menâzil , i.e., station-houses, in which the sun took up its abode in succession when describing the circuit of the year (cf. Ges. Thes. p. 869, and Delitzsch on Job 38:32).

2Ki 23:6

The image of Asherah ( האשׁרה = הא פּסל , 2Ki 21:3, 2Ki 21:7), which Manasseh placed in the temple and then removed after his return from Babylon (2Ch 33:15), but which Amon had replaced, Josiah ordered to be burned and ground to powder in the valley of Kidron, and the dust to be thrown upon the graves of the common people. ויּדק , from דקק , to make fine, to crush, refers to the metal covering of the image (see at Exo 32:10). Asa had already had an idol burned in the Kidron valley (1Ki 15:13), and Hezekiah had ordered the idolatrous abominations to be taken out of the city and carried thither (2Ch 29:16); so that the valley had already been defiled. There was a burial-place there for העם בּני , i.e., the common people (cf. Jer 26:23), who had no graves of their own, just as at the present day the burial-ground of the Jews there lies to the north of Kefr Silwân . Josiah ordered the ashes to be cast upon these graves, probably in order to defile them as the graves of idolaters.

2Ki 23:7

הקּדשׁים בּתּי , the houses (places of abode) of the paramours (for הקדשים see at 1Ki 14:24), were probably only tents or huts, which were erected in the court of the temple for the paramours to dwell in, and in which there were also women who wove tent-temples ( בּתּים ) for Asherah (see at 2Ki 17:30).

(Note: On this worship Movers has the following among other remarks ( Phön . i. p. 686): "The mutilated Gallus ( קדש ) fancies that he is a woman: negant se viros esse ... muleires se volunt credi (Firmic.). He lives in close intimacy with the women, and they again are drawn towards the Galli by peculiar affection."He also expresses a conjecture "that the women of Jerusalem gave themselves up in honour of the goddess in the tents of the Galli which were pitched in the temple circle, on which account the כלב מחיר went to the temple treasury.")

2Ki 23:8

All the (Levitical) priests he sent for from the cities of Judah to Jerusalem, and defiled the altars of the high places, upon which they had offered incense, from Geba to Beersheba, i.e., throughout the whole kingdom. Geba , the present Jeba , about three hours to the north of Jerusalem (see at Jos 18:24), was the northern frontier of the kingdom of Judah, and Beersheba ( Bir-seba : see the Comm. on Gen 21:31) the southern frontier of Canaan. It is evident from 2Ki 23:9 that כּהנים are Levitical priests. He ordered them to come to Jerusalem, that they might not carry on illegal worship any longer in the cities of Judah. He then commanded that the unlawful high places should be defiled throughout the whole land, for the purpose of suppressing this worship altogether. He also destroyed "the altars of the high places at the gates, (both that) which was at the entrance of the gate of Joshua the governor of the city, (and also that) which was at the left of every one (entering) by the city gate."The two clauses beginning with אשׁר contain a more precise description of השּׁערים בּמות . The gate of Joshua the governor of the city is not mentioned anywhere else, but it was probably near to his home, i.e., near the citadel of the city; but whether it was the future gate of Gennath , as Thenius supposes, or some other, it is impossible to determine. This also applies to the opinion that העיר שׁער is the valley gate or Joppa gate (Thenius) as being the gate of greatest traffic; for the traffic through the northern or Ephraim gate was certainly not less. אישׁ על־שׂמאול , at the left of every one, sc. going into the city.

2Ki 23:9

"Only the priests of the high places did not sacrifice, ... but ate unleavened bread in the midst of their brethren."The אך is connected with 2Ki 23:8 : Josiah did not allow the priests, whom he had brought out of the cities of Judah to Jerusalem, to offer sacrifice upon the altar of Jehovah in the temple, i.e., to perform the sacrificial service of the law, though he did allow them "to eat that which was unleavened,"i.e., to eat of the sacred altar-gifts intended for the priests (Lev 6:9-10 and Lev 6:22); only they were not allowed to consume this at a holy place, but simply in the midst of their brethren, i.e., at home in the family. They were thus placed on a par with the priests who were rendered incapable of service on account of a bodily defect (Lev 21:17-22).

2Ki 23:10

He also defiled the place of sacrifice in the valley of Benhinnom, for the purpose of exterminating the worship of Moloch. Moloch's place of sacrifice is called התּפת , as an object of abhorrence, or one to be spat at ( תּפת : Job 17:6), from תּוּף , to spit, or spit out (cf. Roediger in Ges. thes . p. 1497, where the other explanations are exploded).

(Note: Jerome (on Jer 7:31) says: Thophet, quae est in valle filiorum Enom, illum locum significat, qui Siloë fontibus irrigatur et est amoenus atque nemorosus, hodieque hortorum praebet delicias . From the name Gehinnom the Rabbins formed the name Γέεννα , Gehenna (Mat 5:22, Mat 5:29, etc.), with special reference to the children burnt here to Moloch, to signify hell and hell-fire.)

On the valley Bne or Ben-hinnom , at the south side of Mount Zion, see at Jos 15:8.

2Ki 23:11

He cleared away the horses dedicated to the sun, and burned up the chariots of the sun. As the horses were only cleared away ( ויּשׁבּת ), whereas the chariots were burned, we have not to think of images of horses (Selden, de Diis Syr . ii. 8), but of living horses, which were given to the sun, i.e., kept for the worship of the sun. Horses were regarded as sacred to the sun by many nations, viz., the Armenians, Persians, Massagetae, Ethiopians, and Greeks, and were sacrificed to it (for proofs see Bochart, Hieroz . i. lib. ii. c. 10); and there is no doubt that the Israelites received this worship first of all from Upper Asia, along with the actual sun-worship, possibly through the Assyrians. "The kings of Judah"are Ahaz, Manasseh, and Amon. These horses were hardly kept to be offered to the sun in sacrifice (Bochart and others), but, as we must infer from the "chariots of the sun,"were used for processions in connection with the worship of the sun, probably, according to the unanimous opinion of the Rabbins, to drive and meet the rising sun. The definition יי בּית מבּא , "from the coming into the house of Jehovah,"i.e., near the entrance into the temple, is dependent upon נתנוּ , "they had given (placed) the horses of the sun near the temple entrance," אל־לשׁכּת , "in the cell of Nethanmelech." אל does not mean at the cell, i.e., in the stable by the cell (Thenius), because the ellipsis is too harsh, and the cells built in the court of the temple were intended not merely as dwelling-places for the priests and persons engaged in the service, but also as a depôt for the provisions and vessels belonging to the temple (Neh 10:38.; 1Ch 9:26). One of these depôts was arranged and used as a stable for the sacred horses. This cell, which derived its name from Nethanmelech, a chamberlain ( סריס ), of whom nothing further is known, possibly the builder or founder of it, was בּפּרורים , in the Pharvars. פּרורים , the plural of פּרור , is no doubt identical with פּרבּר in 1Ch 26:18. This was the name given to a building at the western or hinder side of the outer temple-court by the gate Shalleket at the ascending road, i.e., the road which led up from the city standing in the west into the court of the temple (1Ch 26:16 and 1Ch 26:18). The meaning of the word פרור is uncertain. Gesenius ( thes . p. 1123) explains it by porticus , after the Persian frwâr , summer-house, an open kiosk. Böttcher ( Proben , p. 347), on the other hand, supposes it to be "a separate spot resembling a suburb,"because in the Talmud פרורין signifies suburbia, loca urbi vicinia .

2Ki 23:12

The altars built upon the roof of the aliyah of Ahaz were dedicated to the host of heaven (Zep 1:5; Jer 19:13; Jer 32:29), and certainly built by Ahaz; and inasmuch as Hezekiah had undoubtedly removed them when he reformed the worship, they had been restored by Manasseh and Amon, so that by "the kings of Judah"we are to understand these three kings as in 2Ki 23:11. We are unable to determine where the עליּה , the upper chamber, of Ahaz really was. But since the things spoken of both before and afterwards are the objects of idolatry found in the temple, this aliyah was probably also an upper room of one of the buildings in the court of the temple (Thenius), possibly at the gate, which Ahaz had built when he removed the outer entrance of the king into the temple (2Ki 16:18), since, according to Jer 35:4, the buildings at the gate had upper stories. The altars built by Manasseh in the two courts of the temple (see 2Ki 21:5) Josiah destroyed, משּׁם ויּרץ , "and crushed them to powder from thence,"and cast their dust into the Kidron valley. yaarots, not from רוּץ , to run, but from רצץ , to pound or crush to pieces. The alteration proposed by Thenius into ויּרץ , he caused to run and threw = he had them removed with all speed, is not only arbitrary, but unsuitable, because it is impossible to see why Josiah should merely have hurried the clearing away of the dust of these altars, whereas רצץ , to pound or grind to powder, was not superfluous after נתץ , to destroy, but really necessary, if the dust was to be thrown into the Kidron. ויּרץ is substantially equivalent to ויּדק in 2Ki 23:6.

2Ki 23:13-14

The places of sacrifice built by Solomon upon the southern height of the Mount of Olives (see at 1Ki 11:7) Josiah defiled, reducing to ruins the monuments, cutting down the Asherah idols, and filling their places with human bones, which polluted a place, according to Num 19:16. 2Ki 23:14 gives a more precise definition of טמּא in 2Ki 23:13 in the form of a simple addition (with Vav cop. ). הר־המּשׁחית , mountain of destruction (not unctionis = המּשׁחה , Rashi and Cler.), is the southern peak of the Mount of Olives, called in the tradition of the Church mons offensionis or scandali (see at 1Ki 11:7). For מצּבוה and אשׁרים see at 1Ki 14:23. מקומם are the places where the Mazzeboth and Asherim stood by the altars that were dedicated to Baal and Astarte, so that by defiling them the altar-places were also defiled.

2Ki 23:15-20

Extermination of idolatry in Bethel and the cities of Samaria. - In order to suppress idolatry as far as possible, Josiah did not rest satisfied with the extermination of it in his own kingdom Judah, but also destroyed the temples of the high places and altars and idols in the land of the former kingdom of the ten tribes, slew all the priests of the high places that were there, and burned their bones upon the high places destroyed, in order to defile the ground. The warrant for this is not to be found, as Hess supposes, in the fact that Josiah, as vassal of the king of Assyria, had a certain limited power over these districts, and may have looked upon them as being in a certain sense his own territory, a power which the Assyrians may have allowed him the more readily, because they were sure of his fidelity in relation to Egypt. For we cannot infer that Josiah was a vassal of the Assyrians from the imprisonment and release of Manasseh by the king of Assyria, nor is there any historical evidence whatever to prove it. The only reason that can have induced Josiah to do this, must have been that after the dissolution of the kingdom of the ten tribes he regarded himself as the king of the whole of the covenant-nation, and availed himself of the approaching or existing dissolution of the Assyrian empire to secure the friendship of the Israelites who were left behind in the kingdom of the ten tribes, to reconcile them to his government, and to win them over to his attempt to reform; and there is no necessity whatever to assume, as Thenius does, that he asked permission to do so of the newly arisen ruler Nabopolassar. For against this assumption may be adduced not only the improbability that Nabopolassar would give him any such permission, but still more the circumstance that at a still earlier period, even before Nabopolassar became king of Babylon, Josiah had had taxes collected of the inhabitants of the kingdom of Israel for the repairing of the temple (2Ch 34:9), from which we may see that the Israelites who were left behind in the land were favourably disposed towards his reforms, and were inclined to attach themselves in religious matters to Judah (just as, indeed, even the Samaritans were willing after the captivity to take part in the building of the temple, Ezr 4:2.), which the Assyrians at that time were no longer in a condition to prevent.

2Ki 23:15

"Also the altar at Bethel, the high place which Jeroboam had made-this altar also and the high place he destroyed."It is grammatically impossible to take הבּמה as an accusative of place (Thenius); it is in apposition to המּזבּח , serving to define it more precisely: the altar at Bethel, namely the high place; for which we have afterwards the altar and the high place. By the appositional הבּמה the altar at Bethel is described as an illegal place of worship. "He burned the בּמה ,"i.e., the buildings of this sanctuary, ground to powder everything that was made of stone or metal, i.e., both the altar and the idol there. This is implied in what follows: "and burned Asherah,"i.e., a wooden idol of Astarte found there, according to which there would no doubt be also an idol of Baal, a מצּבה of stone. The golden calf, which had formerly been set up at Bethel, may, as Hos 10:5-6 seems to imply, have been removed by the Assyrians, and, after the settlement of heathen colonists in the land, have been supplanted by idols of Baal and Astarte (cf. 2Ki 17:29).

2Ki 23:16-18

In order to desecrate this idolatrous site for all time, Josiah had human bones taken out of the graves that were to be found upon the mountain, and burned upon the altar, whereby the prophecy uttered in the reign of Jeroboam by the prophet who came out of Judah concerning this idolatrous place of worship was fulfilled; but he spared the tomb of that prophet himself (cf. 1Ki 13:26-32). The mountain upon which Josiah saw the graves was a mountain at Bethel, which was visible from the bamah destroyed. ציּוּן , a sepulchral monument, probably a stone erected upon the grave. וימלּטוּ : "so they rescued (from burning) his bones (the bones of the prophet who had come from Judah), together with the bones of the prophet who had come from Samaria,"i.e., of the old prophet who sprang from the kingdom of the ten tribes and had come to Bethel (1Ki 13:11). משּׁמרון בּא in antithesis to מיהוּדה ot sisehtit בּא denotes simply descent from the land of Samaria.

(Note: 2Ki 23:16-18 are neither an interpolation of the editor, i.e., of the author of our books of Kings (Staehelin), nor an interpolation from a supplement to the account in 1 Kings 13:1-32 (Thenius). The correspondence between the וגם in 2Ki 23:15 and the וגם in 2Ki 23:18 does not require this assumption; and the pretended discrepancy, that after Josiah had already reduced the altar to ruins (2Ki 23:15) he could not possibly defile it by burning human bones upon it (2Ki 23:16), is removed by the very natural solution, that המזבח in 2Ki 23:16 does not mean the altar itself, but the site of the altar that had been destroyed.)

2Ki 23:19-20

All the houses of the high places that were in the (other) cities of Samaria Josiah also destroyed in the same way as that at Bethel, and offered up the priests of the high places upon the altars, i.e., slew them upon the altars on which they had offered sacrifice, and burned men's bones upon them (the altars) to defile them. The severity of the procedure towards these priests of the high places, as contrasted with the manner in which the priests of the high places in Judah were treated (2Ki 23:8 and 2Ki 23:9), may be explained partly from the fact that the Israelitish priests of the high places were not Levitical priests, but chiefly from the fact that they were really idolatrous priests.

2Ki 23:21-23

The passover is very briefly noticed in our account, and is described as such an one as had not taken place since the days of the judges. 2Ki 23:21 simply mentions the appointment of this festival on the part of the king, and the execution of the king's command has to be supplied. 2Ki 23:22 contains a remark concerning the character of the passover. In 2 Chron 35:1-19 we have a very elaborate description of it. What distinguished this passover above every other was, (1) that "all the nation,"not merely Judah and Benjamin, but also the remnant of the ten tribes, took part in it, or, as it is expressed in 2Ch 35:18, "all Judah and Israel;"(2) that it was kept in strict accordance with the precepts of the Mosaic book of the law, whereas in the passover instituted by Hezekiah there were necessarily many points of deviation from the precepts of the law, more especially in the fact that the feast had to be transferred from the first month, which was the legal time, to the second month, because the priests had not yet purified themselves in sufficient numbers and the people had not yet gathered together at Jerusalem, and also that even then a number of the people had inevitably been allowed to eat the passover without the previous purification required by the law (2Ch 30:2-3, 2Ch 30:17-20). This is implied in the words, "for there was not holden such a passover since the days of the judges and all the kings of Israel and Judah."That this remark does not preclude the holding of earlier passovers, as Thenius follows De Wette in supposing, without taking any notice of the refutations of this opinion, was correctly maintained by the earlier commentators. Thus Clericus observes: "I should have supposed that what the sacred writer meant to say was, that during the times of the kings no passover had ever been kept so strictly by every one, according to all the Mosaic laws . Before this, even under the pious kings, they seem to have followed custom rather than the very words of the law; and since this was the case, many things were necessarily changed and neglected."Instead of "since the days of the judges who judged Israel,"we find in 2Ch 35:18, "since the days of Samuel the prophet,"who is well known to have closed the period of the judges.

2Ki 23:24-25

Conclusion of Josiah's reign. - 2Ki 23:24. As Josiah had the passover kept in perfect accordance with the precepts of the law, so did he also exterminate the necromancers, the teraphim and all the abominations of idolatry, throughout all Judah and Jerusalem, to set up the words of the law in the book of the law that had been found, i.e., to carry them out and bring them into force. For האבות and היּדּענים see at 2Ki 21:6. תּרפים , penates , domestic gods, which were worshipped as the authors of earthly prosperity and as oracular deities (see at Gen 31:19). גּלּלים and שׁקּצים , connected together, as in Deu 29:16, as a contemptuous description of idols in general. - In 2Ki 23:25 the account of the efforts made by Josiah to restore the true worship of Jehovah closes with a general verdict concerning his true piety. See the remarks on this point at 2Ki 18:5. He turned to Jehovah with all his heart, etc.: there is an evident allusion here to Deu 6:5. Compare with this the sentence of the prophet Jeremiah concerning his reign (Jer 22:15-16).

2Ki 23:26

Nevertheless the Lord turned not from the great fierceness of His wrath, wherewith He had burned against Judah on account of all the provocations "with which Manasseh had provoked Him."With this sentence, in which שבּ לא אך forms an unmistakeable word-play upon יי אל שבּ אשׁר , the historian introduces the account not merely of the end of Josiah's reign, but also of the destruction of the kingdom of Judah. Manasseh is mentioned here and at 2Ki 24:3 and Jer 15:4 as the person who, by his idolatry and his unrighteousness, with which he provoked God to anger, had brought upon Judah and Jerusalem the unavoidable judgment of rejection. It is true that Josiah had exterminated outward and gross idolatry throughout the land by his sincere conversion to the Lord, and by his zeal for the restoration of the lawful worship of Jehovah, and had persuaded the people to enter into covenant with its God once more; but a thorough conversion of the people to the Lord he had not been able to effect. For, as Clericus has correctly observed, "although the king was most religious, and the people obeyed him through fear, yet for all that the mind of the people was not changed, as is evident enough from the reproaches of Jeremiah, Zephaniah, and other prophets, who prophesied about that time and a little after."With regard to this point compare especially the first ten chapters of Jeremiah, which contain a resumé of his labours in the reign of Josiah, and bear witness to the deep inward apostasy of the people from the Lord, not only before and during Josiah's reform of worship, but also afterwards. As the Holy One of Israel, therefore, God could not forgive any more, but was obliged to bring upon the people and kingdom, after the death of Josiah, the judgment already foretold to Manasseh himself (2Ki 21:12.).

2Ki 23:27-28

The Lord said: I will also put away Judah (in the same manner as Israel: cf. 2Ki 17:20, 2Ki 17:23) from my face, etc. ויּאמר expresses the divine decree, which was announced to the people by the prophets, especially Jeremiah and Zephaniah.

2Ki 23:29-30

Compare 2Ch 35:20-24. The predicted catastrophe was brought to pass by the expedition of Necho the king of Egypt against Assyria. "In his days (i.e., towards the end of Josiah's reign) Pharaoh Necho the king of Egypt went up against the king of Asshur to the river Euphrates." Necho ( נכה or נכו , 2Ch 35:20; Jer 46:2; called Νεχαώ by Josephus, Manetho in Jul. Afric., and Euseb., after the lxx; and Νεκώς by Herod. ii. 158,159, iv. 42, and Diod. Sic. i. 33; according to Brugsch, hist. d'Eg. i. p. 252, Nekåou ) was, according to Man., the sixth king of the twenty-sixth (Saitic) dynasty, the second Pharaoh of that name, the son of Psammetichus I and grandson of Necho I; and, according to Herodotus, he was celebrated for a canal which he proposed to have cut in order to connect the Nile with the Red Sea, as well as for the circumnavigation of Africa (compare Brugsch, l.c. , according to whom he reigned from 611 to 595 b.c.). Whether "the king of Asshur"against whom Necho marched was the last ruler of the Assyrian empire, Asardanpal ( Sardanapal ), Saracus according to the monuments (see Brandis, Ueber den Gewinn , p. 55; M. v. Niebuhr, Gesch. Assurs , pp. 110ff. and 192), or the existing ruler of the Assyrian empire which had already fallen, Nabopolassar the king of Babylon, who put an end to the Assyrian monarchy in alliance with the Medes by the conquest and destruction of Nineveh, and founded the Chaldaean or Babylonian empire, it is impossible to determine, because the year in which Nineveh was taken cannot be exactly decided, and all that is certain is that Nineveh had fallen before the battle of Carchemish in the year 606 b.c. Compare M. v. Niebuhr, Gesch. Assurs , pp. 109ff. and 203, 204. - King Josiah went against the Egyptian, and "he (Necho) slew him at Megiddo when he saw him,"i.e., caught sight of him. This extremely brief notice of the death of Josiah is explained thus in the Chronicles: that Necho sent ambassadors to Josiah, when he was taking the field against him, with an appeal that he would not fight against him, because his only intention was to make war upon Asshur, but that Josiah did not allow himself to be diverted from his purpose, and fought a battle with Necho in the valley of Megiddo, in which he was mortally wounded by the archers. What induced Josiah to oppose with force of arms the advance of the Egyptian to the Euphrates, notwithstanding the assurance of Necho that he had no wish to fight against Judah, is neither to be sought for in the fact that Josiah was dependent upon Babylon, which is at variance with history, nor in the fact that the kingdom of Judah had taken possession of all the territory of the ancient inheritance of Israel, and Josiah was endeavouring to restore all the ancient glory of the house of David over the surrounding nations (Ewald, Gesch. iii. p. 707), but solely in Josiah's conviction that Judah could not remain neutral in the war which had broken out between Egypt and Babylon, and in the hope that by attacking Necho, and frustrating his expedition to the Euphrates, he might be able to avert great distress from his own land and kingdom.

(Note: M. v. Niebuhr ( Gesch. Ass . p. 364) also calls Josiah's enterprise "a perfectly correct policy. Nineveh was falling (if not already fallen), and the Syrian princes, both those who had remained independent, like Josiah, and also the vassals of Asshur, might hope that, after the fall of Nineveh, they would succeed in releasing Syria from every foreign yoke. Now well-founded this hope was, is evident from the strenuous exertions which Nabukudrussur was afterwards obliged to make, in order to effect the complete subjugation of Syria. It was therefore necessary to hinder at any price the settlement of the Egyptians now. Even though Necho assured Josiah that he was not marching against him (2Ch 35:21), Josiah knew that if once the Egyptians were lords of Coele-Syria, his independence would be gone.")

This battle is also mentioned by Herodotus (ii. 159); but he calls the place where it was fought Μάγδολον , i.e., neither Migdol , which was twelve Roman miles to the south of Pelusium (Forbiger, Hdb. d. alten Geogr . ii. p. 695), nor the perfectly apocryphal Magdala or Migdal Zebaiah mentioned by the Talmudists (Reland, Pal. p. 898,899), as Movers supposes. We might rather think with Ewald ( Gesch. iii. p. 708) of the present Mejdel , to the south-east of Acca, at a northern source of the Kishon, and regard this as the place where the Egyptian camp was pitched, whereas Israel stood to the east of it, at the place still called Rummane , at Hadad-Rimmon in the valley of Megiddo, as Ewald assumes ( Gesch. iii. p. 708). But even this combination is overthrown by the face that Rummane , which lies to the east of el Mejdel at the distance of a mile and three-quarters (geogr.), on the southern edge of the plain of Buttauf, cannot possibly be the Hadad-Rimmon mentioned in Zec 12:11, where king Josiah died after he had been wounded in the battle. For since Megiddo is identical with the Roman Legio , the present Lejun , as Robinson has proved (see at Jos 12:21), and as is generally admitted even by C. v. Raumer ( Pal. p. 447, note, ed. 4), Hadad-Rimmon must be the same as the village of Rümmuni ( Rummane ), which is three-quarters of an hour to the south of Lejun, where the Scottish missionaries in the year 1839 found many ancient wells and other traces of Israelitish times (V. de Velde, R. i. p. 267; Memoir , pp. 333, 334). But this Rummane is four geographical miles distant from el Mejdel , and Mediggo three and a half, so that the battle fought at Megiddo cannot take its name from el Mejdel , which is more than three miles off. The Magdolon of Herodotus can only arise from some confusion between it and Megiddo , which was a very easy thing with the Greek pronunciation Μαγεδδώ , without there being any necessity to assume that Herodotus was thinking of the Egyptian Migdol , which is called Magdolo in the Itin. Ant. p. 171 (cf. Brugsch, Geogr. Inschriften altägypt. Denkmäler , i. pp. 261,262). If, then, Josiah went to Megiddo in the plain of Esdrelom to meet the king of Egypt, and fell in with him there, there can be no doubt that Necho came by sea to Palestine and landed at Acco, as des Vignoles ( Chronol . ii. p. 427) assumed.

(Note: This is favoured by the account in Herodotus (ii. 159), that Necho built ships: τριήρεες αἱ μὲν ἐπὶ τῇ βορηΐ́η θαλάσσῃ ... αἱ δὲ ἐν τῷ Ἀραβίῳ κόλπῳ ( triremes in septentrionale et australe mare mittendas . Bähr)- καὶ ταυτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι· καὶ Σύροισι πεζῇ ὁ Νεκὼς συμβαλὼν ἐν Μαγδόλῳ ἐνίκησε ; from which we may infer that Necho carried his troops by sea to Palestine, and then fought the battle on the land. M. v. Niebuhr ( Gesch . p. 365) also finds it very improbable that Necho used his fleet in this war; but he does not think it very credible "that he embarked his whole army, instead of marching them by the land route so often taken by the Egyptian army, the key of which, viz., the land of the Philistines, was at least partially subject to him,"because the ὅλκαδες (ships of burden) required for the transport of a large army were hardly to be obtained in sufficient numbers in Egypt. But this difficulty, which rests upon mere conjecture, is neutralized by the fact, which M. Duncker ( Gesch . i. p. 618) also adduces in support of the voyage by sea, namely, that the decisive battle with the Jews was fought to the north-west of Jerusalem, and when the Jews were defeated, the way to Jerusalem stood open for their retreat. Movers ( Phöniz . ii. 1, p. 420), who also imagines that Necho advanced with a large land-army towards the frontier of Palestine, has therefore transferred the battle to Magdolo on the Egyptian frontier; but he does this by means of the most arbitrary interpretation of the account given by Herodotus.)

For if the Egyptian army had marched by land through the plain of Philistia, Josiah would certainly have gone thither to meet it, and not have allowed it to advance into the plain of Megiddo without fighting a battle.

2Ki 23:30

The brief statement, "his servants carried him dead from Megiddo and brought him to Jerusalem,"is given with more minuteness in the Chronicles: his servants took him, the severely wounded king, by his own command, from his chariot to his second chariot, and drove him to Jerusalem, and he died and was buried, etc. Where he died the Chronicles do not affirm; the occurrence of ויּמת after the words "they brought him to Jerusalem,"does not prove that he did not die till he reached Jerusalem. If we compare Zec 12:11, where the prophet draws a parallel between the lamentation at the death of the Messiah and the lamentation of Hadad-Rimmon in the valley of Megiddo, as the deepest lamentation of the people in the olden time, with the account given in 2Ch 35:25 of the lamentation of the whole nation at the death of Josiah, there can hardly be any doubt that Josiah died on the way to Jerusalem at Hadad-Rimmon, the present Rummane, to the south of Lejun (see above), and was taken to Jerusalem dead. - He was followed on the throne by his younger son Jehoahaz, whom the people ( הארץ עם , as in 2Ki 21:24) anointed king, passing over the elder, Eliakim, probably because they regarded him as the more able man.

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 22:1--23:31

D. Josiah's Good Reign 22:1-23:30

Since Josiah was eight years old when his father died at age 22, he must have been born when Amon was only 14. It was very common both in the ancient Near East generally and in Israel for kings to marry very young and to father children when they were early teenagers.¹³²

The years Josiah ruled were 640-609 B.C., 31 years. During his reign Ninevah, the capital of Assyria, fell in 612 B.C., as did the Assyrian Empire in 609 B.C., to Babylon. Thus world leadership passed from Assyria to Babylon during Josiah's reign.¹³³

Constable: 2Ki 23:28-30

3. Josiah's death 23:28-30

The king seems to have preferred Babylon to Assyria. When Egyptian armies moved up the Mediterranean coast to join Assyria in resisting Babylonian advance westward, Josiah intercepted Pharaoh Neco II (619-595 B.C.) at Mediggo and tried to stop him. Unfortunately for Judah the Egyptians killed Josiah there in 609 B.C. Egypt continued north, united with Assyria, and met Babylon at Carchemish on the upper Euphrates River. There Babylon defeated the allies and broke the domination of the Assyrian Empire over the ancient Near Eastern world. The Battle of Carchemish in 605 B.C. was one of the most important in ancient Near Eastern history for this reason.¹³⁹

Josiah was a strong influence for righteousness in his day and a very capable ruler. The success of his far-reaching reforms indicates his ability to overcome much popular opinion that must have opposed his convictions. His influence for good extended even into the fallen territory of Israel.¹⁴⁰ Unfortunately he died prematurely as a result of his unwise decision to challenge Pharaoh Neco (cf. 2 Chron. 35:20-27).

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

Commentary -- Other

Critics Ask: 2Ki 23:30

2 KINGS 23:30 —Did Josiah die at Megiddo or at Jerusalem?

PROBLEM: This verse says Josiah died in the city of Megiddo, but elsewhere it affirms he died in Jerusalem ( 2 Chron. 35:24 ).

SOLUTION: The Chronicles passage merely states that he died; the Kings text tells us specifically where he died. It says clearly, “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” ( 2 Kings 23:29-30 ).   

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

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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.