2 Kings · Chapter 23

Verse 1. The king sent and gathered unto him all the elders — Although he had received a message from God, that there was no preventing the ruin of Jerusalem, and that he only should deliver his own soul; yet he does not therefore sit down in despair, and resolve to do nothing for his country, because he could not do all he would. But he will endeavour to do his duty, and then leave the event to God. He knew, if any thing could prevent, delay, or alleviate the threatened ruin, it must be a public reformation. He therefore makes preparations for this, by summoning a general assembly of the magistrates, or representatives of the people, with the priests and prophets, the ordinary and extraordinary ministers of God: that, these all joining in it, what was done might become a national act, and so be the more likely to prevent national judgments; and that so many principal persons advising and assisting in it, the whole business might be transacted with more solemnity, and such as were against it might be discouraged from making any opposition.

THE GREAT REFORMATION UNDER JOSIAH, 1-25.

1. The king sent — Instructed by the law and by the prophetess, the king does not rest in security, feeling that the evil will not come in his day, but takes immediate measures to instruct the people in the law, and to destroy idolatry throughout the land.

V. 2. Prophets-Either Jeremiah, Zephaniah, Urijah: or, the sons of the prophets. It seems he read it himself. Josiah did not think it beneath him, to be a reader, any more than Solomon did to be a preacher, and David to be even a door keeper in the house of God. All people are concerned to know the scripture, and all in authority, to spread the knowledge of it.

Verse 2. The king went up into the house of the Lord] Here is another very singular circumstance. The high priest, scribes, priest, and prophets, are gathered together, with all the elders of the people, and the king himself reads the book of the covenant which had been lately found! It is strange that either the high priest, Jeremiah, Zephaniah, or some other of the prophets, who were certainly there present, did not read the sacred book! It is likely that the king considered himself a mediator between God and them, and therefore read and made the covenant.

Verse 2. The king went up into the house of the Lord — For as this great meeting was called for a religious purpose, it was to be conducted in a religious manner; and whatever was done in it was to be done as in the presence of God. And all the men of Judah — A very great number of them; for it cannot be supposed that the court of the Lord’s house could contain all the inhabitants of the land at once. And the prophets — Either Jeremiah, Zephaniah, Urijah, Huldah, or the sons of the prophets. The people, both small and great — High and low, rich and poor, young and old: for persons of all ranks, conditions, and ages, were present. And he read in their ears, &c. — Josiah himself, for he did not think it beneath him to be a reader, any more than Solomon did to be a preacher, and David even a door-keeper, in the house of God. All people are concerned to know the Scriptures, and all in authority to spread the knowledge of them.

2. Priests… prophets… people — All classes were thus represented. Small and great — All ranks as well as classes were present. No one was too great, no one too small, to be interested in the law of Jehovah. He read — Or caused to be read. The public reading was probably done by the Levites, priests, and prophets, and was done in various parts of the temple and its courts at the same time. All the words of the book — The entire law was read, and probably occupied several days.

V. 3. Stood-They declared their consent to it, and their concurrence with the king in that act, which possibly they did by standing up, as the king himself stood when he took it. It is of good use, with all possible solemnity, to oblige ourselves to our duty. And he that bears an honest heart, does not startle at assurances.

Verse 3. Stood by a pillar] He stood, העמוד l[ al haammud, “upon the stairs or pulpit.” This is what is called the brazen scaffold or pulpit which Solomon made, and on which the kings were accustomed to stand when they addressed the people. See 2 Chronicles 6:13, and the parallel places.

Made a covenant] This was expressed, 1. In general. To walk after Jehovah; to have no gods besides him. 2. To take his law for the regulation of their conduct. 3. In particular. To bend their whole heart and soul to the observance of it, so that, they might not only have religion without, but, piety within. To this all the people stood up, thus giving their consent, and binding themselves to obedience.

Verse 3. The king stood by a pillar — Of which see on chap. 11:14. And made a covenant before the Lord — The king himself was the first and principal covenanter, who publicly and solemnly declared his consent to this covenant, to set the elders, priests, and people an example, and to assure them not only of his protection, but of all the furtherance his power could give them in their obedience. And all the people stood to the covenant — They declared their consent to it, and their concurrence with the king in that act, which possibly they did by standing up, as the king himself stood when ha took it. It is of good use, with all possible solemnity, to oblige ourselves to our duty: and he that bears an honest heart, does not startle at assurances.

3. Stood by a pillar — Rather, by the pillar: the same pillar by which the youthful Joash stood when the high priest Jehoiada made a covenant between the king and the people. See note on 2 Kings 11:14. All the people stood to the covenant — They entered into the covenant like the king, by taking upon themselves solemn vows and oaths to keep the commandments. Stanley remarks that it was “one of those national vows or covenants which were in the monarchy what the vows of individuals had been in the earlier stages of the nation.”

V. 4. Second order-Either those two who were next in degree to the high-priest, and in case of sickness were to manage his work: or the heads of the twenty four courses which David had appointed. The grove-The image of the grove: it being most frequent to call images by the names of the persons or things which they represent. The fields-Adjoining to the brook of Kidron. To Beth-el-To shew his abhorrence of them, and that he would not give the ashes of them a place in his kingdom: and to pollute and disgrace that place which had been the chief seat and throne of idolatry.

Verse 4. The priests of the second order] These were probably such as supplied the place of the high priest when he was prevented: from fulfilling the functions of his office. So the Chaldee understood the place-the sagan of the high priests. But the words may refer to those of the second course or order established by David: though it does not appear that those orders were now in use, yet the distinction was continued even to the time of our Lord. We find the course of Abia, which was the eighth, mentioned Luke 1:5; where see the note. See Clarke “Lu 1:5”. All the vessels] These had been used for idolatrous purposes; the king is now to destroy them; for although no longer used in this way, they might, if permitted to remain, be an incentive to idolatry at a future time.

Verse 4. The king commanded Hilkiah and the priests of the second order — Either those two who were next in degree to the high-priest, and in case of sickness were to manage his work; or the heads of the twenty-four courses which David had appointed. To bring forth out of the temple — Or to take care they should be brought forth. All the vessels made for Baal — So that, even in the house of the Lord, the sacred temple built by Solomon, and dedicated to the honour and worship of the God of Israel, were found vessels, and all manner of utensils, for the worship of Baal, for the grove, and all the host of heaven — It appears, therefore, that although Josiah had suppressed the worship of idols, yet the provisions made for that worship were carefully preserved by some persons in power, even in the temple itself, to be used again whenever the present restraint should be taken off: nay, even the image of the grove, probably Ashtaroth or Venus, was yet kept standing in the temple. How Josiah could suffer all this, till the eighteenth year of his reign, is difficult to say; perhaps it was done without his knowledge. He now, however, gives orders that all these instruments of idolatry should be burned, in the fields adjoining to the brook Kidron; and that the ashes of them should be carried out of his kingdom to Beth-el: in token of his abhorrence of every species of idolatry, and to pollute and disgrace that place which had been the chief seat and throne of it.

4. Priests of the second order — Those who ranked next in order to the high priest. The great body of the priesthood were of this order, but some among them were more distinguished than others. Compare 2 Kings 25:18. Keepers of the door — Levites who guarded the entrance to the temple, called porters in 1 Chronicles 23:5. All the vessels — Such as altars, images, and symbols, that had been used in the false worship. Baal… grove… host of heaven — See at 2 Kings 23:3-7. Burned them — As the law commanded. Deuteronomy 7:5, 25; 12:3. Fields of Kidron — Probably at the upper part of the Kidron valley, and a little northeast of Jerusalem, where, according to Robinson, “the valley spreads out into a basin of some breadth, which is tilled, and contains plantations of olive and other fruit trees.” It was probably in the same spot that Asa burned the Asherah idol of his mother. 1 Kings 15:13. Carried the ashes of them unto Beth-el — To signify that all this idolatry originated, not at Jerusalem, but at Beth-el, where Jeroboam’s false worship had been inaugurated, (1 Kings 12:29,) and thence spread and opened the way for all manner of idolatrous practices.

V. 5. Priests-Heb. the Chemarim; the highest rank of priests, employed in the highest work, which was to burn incense.

Verse 5. The idolatrous priests] הכמרים hakkemarim. Who these were is not well known. The Chaldee, Syriac, and Arabic, call them the priests simply, which the kings of Judah had ordained. Probably they were an order made by the idolatrous kings of Judah, and called kemarim, from rmk camar, which signifies to be scorched, shrivelled together, made dark, or black, because their business was constantly to attend sacrificial fires, and probably they were black garments; hence the Jews in derision call Christian ministers kemarim, because of their black clothes and garments. Why we should imitate, in our sacerdotal dress, those priests of Baal, is strange to think and hard to tell.

Unto Baal, to the sun] Though Baal was certainly the sun, yet here they are distinguished; Baal being worshipped under different forms and attributes, Baal-peor, Baal-zephon, Baal-zebub, &c.

The planets] twlzm mazzaloth. The Vulgate translates this the twelve signs, i.e., the zodiac. This is as likely as any of the other conjectures which have been published relative to this word. See a similar word Job 37:9; 38:32.

Verse 5. He put down the idolatrous priests — µyrmk, chemarim. Their particular business, as appears from this place, was to burn incense. Hence it is thought by some, that the faithful Jews gave them this name by way of contempt, as being continually scorched by their fumigating fires. But, according to Bishop Patrick, they were so called from being clothed in black: for the Egyptians, as well as many other pagan nations; made use of black garments when they sacrificed to the infernal deities: in opposition to which the Jewish priests were clothed with white at their sacrifices.

5. Put down — The margin is better, he caused to cease; he set them aside by prohibiting their idolatrous service, and destroying all their places of worship. The idolatrous priests — The chemarim, (µyrmk,) These are mentioned again at Hosea 10:5, and Zephaniah 1:4, where they seem to be the priests of the calf-worship. Here they are described as those whom the kings of Judah had ordained to burn incense in the high places, and are distinguished from the priests of Baal and other idolaters. Of the word chemarim, over which there has been dispute, Furst says: “The application to idolatrous priests is obviously only a Hebrew peculiarity, since the Syriac chumero denotes any priest; and it is a question how this designation is united with the meaning of the stem. According to Kimchi, the idolatrous priest is so named from his gloomy, black dress; or, from the Syriac meaning of the stem, to mourn, then, to be an ascetic. But if a particular fundamental signification of the stem should be assumed for this noun, it would be appropriate to take rmk=rm[, (Arabic, amar, coluit deum,) and accordingly rmk would be a serving one, a servant, like ˆhk, priest, in its fundamental meaning.” To the sun, and to the moon — The worship of Baal was really a worship of the sun and moon, for these luminaries were the real gods represented by Baal and Ashtoreth. See note on Judges 2:13. The planets — twlzm, synonymous with twrzm of Job 38:32, stands for the twelve signs or constellations of the zodiac, which the ancients conceived of as so many stations of the sun in his course through the heavens. “In Arabic the twelve stations are called twelve palaces of the sun, and the zodiac is named the circle of palaces.” — Furst.

V. 6. The people-Of that people, those idolatrous people, as it is explained, 2 Chronicles 34:4.

Verse 6. He brought out the grove] He brought out the idol Asherah. See Clarke at the end of “2 Kings 21:26”.

Upon the graves of the children of the people.] I believe this; means the burial-place of the common people.

Verse 6. And cast the powder thereof upon the graves — By the law, a ceremonial uncleanness was contracted by the touch of a grave, so that by casting these ashes here, he declared them most impure, and that none could touch them without making themselves unclean thereby. The Chaldee renders it, He cast it into the graves, to signify that he would have all idolatry buried out of his sight, as a loathsome thing. Of the children of the people — The common people, whose graves were made together in some common place, which was generally accounted very impure and contemptible, and therefore a fit place for this filth to be thrown into. But the Hebrew here is more properly rendered, Of that people; that is, those idolatrous people, as it is expressed 2 Chronicles 34:4.

6. Brought out the grove — Rather, the Asherah image, mentioned in 2 Kings 21:7. Kidron — See on ver. 4. Graves of the children of the people — That is, of the common people. See Jeremiah 26:23. 2 Chronicles 34:4, says, “Upon the graves of them that had sacrificed unto them;” but that passage seems to refer to other images of Asherah, to which, however, many of the common people may have often sacrificed. The object of casting the powder, or dust, of these images on the graves may have been either to defile them as the graves of idolaters, or, what is more probable, to dishonour the dust of the idols.

V. 7. Sodomites-Sodomy was a part of idol-worship, being done to the honour of some of their idols, and by the appointment of those impure and diabolical spirits, which were worshipped in their idols. Hangings-Or, curtains, either to draw before the idols which were worshipped in the grove, to preserve them from defilement, or to gain more reverence for them: Or, garments for the service of the grove, for the idols or the priests belonging to them. Heb. houses, that is, either little chappels made of woven work, like those which were made of silver, Acts 19:24, within which there were some representations of their grove-idols: or rather, tents made of those curtains for the use above-mentioned.

Verse 7. The houses of the sodomites] We have already often met with these µyvdq kedeshim or consecrated persons. The word implies all kinds of prostitutes, as well as abusers of themselves with mankind. Wove hangings for the grove.] For Asherah; curtains or tent coverings for the places where the rites of the impure goddess were performed. See Clarke at the end of “2 Kings 21:26”.

Verse 7. He brake down the houses of the sodomites — The name sometimes given to the most infamous of all prostitutes, who exposed their bodies to be abused contrary to nature, in honour of those filthy deities whom they worshipped. Their houses were near the temple, and the persons themselves were dedicated to impurity, and, that they might commit their abominations with the greater licentiousness, they had women appointed to make them tents, wherein they were wont to retire upon these detestable occasions. — Calmet. Thus corporal and spiritual whoredoms went together, and the vile affections to which they were given up were the punishment of their vain imaginations. They that dishonoured their God were justly left thus to dishonour themselves. Where the women wove hangings for the grove — For the idols worshipped in the grove, or rather for Asherah, or Ashtaroth, an idol so called, as observed before, and probably the same with the Grecian Venus. These hangings might possibly be curtains to draw before the idol, to preserve it from defilement, or to gain more reverence to it: or garments for it, or for the priests or priestesses belonging to it. But the Hebrew word µytb, bathim, here used, properly means houses; which, most likely, were either little chapels or shrines made of woven work, like those mentioned Acts 19:24, which were made of silver, within which were representations of the idol; or they were tents, encompassing the image, where the worshippers committed all manner of lewdness, and that in or near the house of the Lord, in an impudent defiance of the holiness of God and his temple. Well might the apostle call these kinds of worship abominable idolatries! Can any wonder that wrath, not to be quenched, was kindled against this city and people?

7. Sodomites — See note on 1 Kings 14:24. These abominable prostitutes had grown so bold as to build their houses, or tents, by the house of the Lord, striking evidence of the fearful extent to which the nation had become corrupted. The women — The female prostitutes, who were devoted to the lewd rites of Ashtoreth. Wove hangings — Rather, wove little tents, or houses for Asherah. Keil calls them “tent-temples,” and quotes Movers, who conjectures “that the women of Jerusalem gave themselves up, in honour of the goddess, in the tents of the sodomites which were pitched in the temple circle, on which account the money received for prostitution went to the temple treasury.”

V. 8. Priests-Belonging to the high-places following, whether such as worshipped idols; or such as worshipped God in those forbidden places. Defiled-By burning dead mens bones upon them, or by putting them to some other unclean use. From Geba-The northern border of the kingdom of Judah. Beer-sheba-The southern border, from one end to the other. Gates-Which were erected by the gates of the city here mentioned, to the honour of their tutelary gods, whom after the manner of the heathen they owned for the protectors of their city and habitations. The governor-This circumstance is noted to shew Josiah’s great zeal and impartiality, in rooting out all monuments of idolatry, without any respects unto those great persons who were concerned in them.

Verse 8. The gate of Joshua] The place where he, as governor of the city, heard and decided causes. Near this we find there were public altars, where sometimes the true God, at other times false gods, were honoured.

Verse 8. He brought all the priests — Belonging to the high places following, whether such as worshipped idols, or such as worshipped God in those forbidden places. Out of the cities of Judah — That they might not continue to corrupt the people. And defiled the high places — Casting dead carcasses there, and other such like unclean things, and thus making them receptacles of impurity, and burning dead men’s bones upon the altars that were there. From Geba — The northern border of the kingdom of Judah. To Beer-sheba — The southern border; that is, throughout the whole country. And brake down the high places of the gates — Dedicated to their tutelary gods, whom their idolatrous kings, after the manner of the heathen, owned for the protectors of their city and habitations. These places seem to have been erected at the gates, in order that all who entered or went out of the city might pay some kind of adoration to them. In the gate of Joshua, the governor of the city — This circumstance is mentioned to show Josiah’s great zeal and impartiality in rooting out all monuments of idolatry, without any respect unto those great persons who were concerned in them.

8. Priests out of the cities of Judah — Levitical priests who had been turned aside to the service of the high places. Josiah ordered them to come to Jerusalem, but, as the next verse shows, they were not allowed to minister at the altar of the Lord. Geba… Beer-sheba — The northern and southern limit of the territory occupied by Judah. Geba was situated about six miles northeast of Jerusalem, (see note on 1 Samuel 13:3,) and Beer-sheba fifty miles or more southwest. High places of the gates — Those located near the gates of the city, either outside or within. The gate of Joshua and the gate of the city cannot now be determined. The latter, from its being called so indefinitely gate of the city, would seem to be the most common entrance; the former was probably so called because Joshua the governor had his residence near it.

V. 9. The priest-Who worshipped the true God there. In Jerusalem-Were not suffered to come thither to the exercise of their priestly function; as a just punishment for the corruption of God’s worship, and the transgression of so plain and positive a law of God, Deuteronomy 12:11, which was much worse in them who had more knowledge to discern the will of God, and more obligations to observe it. Did eat-Of the meal-offerings, allotted to the priests, wherein there was to be no leaven, Leviticus 2:4,5,10,11, and consequently of other provisions belonging to the priests, which are contained under this one kind. Thus their spiritual blemish puts them into the very same state which corporal blemishes brought them, Leviticus 21:17, &c. And thus he mitigates their punishment: he shuts them out from spiritual services, but allows them necessary provisions.

Verse 9. The priests of the high places came not up] As these priests had offered sacrifices on the high places, though it was to the true God, yet they were not thought proper to be employed immediately about the temple; but as they were acknowledged to belong to the priesthood, they had a right to their support; therefore a portion of the tithes, offerings, and unleavened bread, shew-bread, &c., was appointed to them for their support. Thus they were treated as priests who had some infirmity which rendered it improper for them to minister at the altar. See Leviticus 21:17, &c., and particularly Leviticus 21:22, 23.

Verse 9. Nevertheless, the priests of the high places — Who had worshipped the true God there. Came not up to the altar of the Lord in Jerusalem — Were not suffered to come thither to exercise their priestly office, as a just punishment for their joining in and contributing to the corruption of God’s worship, and the transgression of so plain and positive a law of God as that in Deuteronomy 12:11; which conduct was much worse in them than in the people, as they had more knowledge to discern the will of God, and were under greater obligations to observe it. But they did eat of the unleavened bread — Of the meat-offerings allotted to the priests, wherein there was to be no leaven, (Leviticus 2:4-11,) and consequently of other provisions belonging to the priests, which are comprehended under this one kind. Thus the king mixed mercy with severity, and they were put into the condition of those priests who had corporal blemishes, (Leviticus 21:17-22,) who might not offer the bread of their God, but might eat the bread of their God, both of the most holy and the holy: they were shut out from spiritual services, but allowed necessary provisions.

9. Came not up to the altar — That is, to minister thereat by burning incense or offering sacrifice. But they did eat of the… bread — So these priests were treated as the law prescribed for such as had some blemish or bodily defect. See Leviticus 21:17-24.

V. 10. Topheth-Very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, others dedicated them, making them pass between two fires. It is supposed to be called Topheth, from toph, a drum; because they beat drums at the burning of the children, that their shrieks might not be heard.

Verse 10. He defiled Topheth] St. Jerome says that Topheth was a fine and pleasant place, well watered with fountains, and adorned with gardens. The valley of the son of Hinnom, or Gehenna, was in one part; 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.

It is here said that Josiah defiled this place that no man might make his son or his daughter to pass through the fire. He destroyed the image of Molech, and so polluted the place where he stood, or his temple, that it was rendered in every way abominable. The rabbins say that Topheth had its name from pt 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. This may be as true as the following definition: “Topheth, or the valley of the son of Hinnom, was a place near Jerusalem, where the filth and offal of the city were thrown, and where a constant fire was kept up to consume the wretched remains of executed criminals. It was a human shambles, a public chopping-block, where the arms and legs of men and women were quartered off by thousands.” Query, On what authority do such descriptions rest?

Verse 10. He defiled Topheth — By throwing different kinds of filth and dead carcasses into it, and making it the burying-place of the city. Topheth was a place very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, as the reader may see in the note on Leviticus 18:21; and to whom others, as many able interpreters think, only dedicated them, by making them pass between two fires, or by waving them, or making them jump over a fire. It is supposed to be called Topheth, from toph, a drum; because they beat drums at the burning of their children, that their shricks might not be heard. This place, near Jerusalem, was also called the valley of the sons of Hinnom, (2 Chronicles 28:3,) from the yelling of the sacrificed infants. Thus Milton calls Molech:

— Horrid king, besmear’d with blood

Of human sacrifice, and parents’ tears,

Though for the noise of drums, and timbrels loud,

Their children’s cries unheard, that pass’d through fire

To his grim idol.

Par. Lost, book 1. 50:392.

10. Defiled Topheth — Probably by burning the bones of the priests who had offered human sacrifices there. Compare 2 Chronicles 34:5. The word Topheth (usually with the article tpth,) occurs only in the Old Testament at the passages named in the margin, and designates the place in the valley of Hinnom, where human sacrifices were offered to Molech. Its derivation is uncertain. The rabbies say it is the same as toph, (ãt) a drum, and is applied to the place where human sacrifices were offered, because drums were beaten there to drown the cries of the victims. Furst and others derive it from a root, ãwt, to burn, and understand it as an altar-place for the burning of dead bodies. It is translated tabret in Job 17:7, but most interpreters agree that it there means spittle, or abhorrence, and is also, as a proper name, to be explained in a similar sense, and applied to the spot where human sacrifices were offered, because it was a place of abhorrence — a thing to be spit at. The valley of the children of Hinnom — This has been usually identified with the valley on the west and south sides of Jerusalem; but Jeremiah says (Jeremiah 19:2) it was “by the entry of the east gate, (Hebrews potter’s gate;) and Dr. Bonar (Smith’s Bib. Dict.) says, “Hinnom, by old writers, western and eastern, is always placed east of the city, and corresponds to what we call the mouth of the Tyropoeon, along the southern bed and banks of the Kedron, and was reckoned to be somewhere between the potter’s field and the fuller’s pool.” And Captain Wilson and M. Ganneau have concluded, from minute examinations, that the Kedron and Hinnom valleys are identical. But see note on Joshua 15:8.

V. 11. Horses-Such the eastern nations used to consecrate to the sun, to signify the swiftness of his motion. The sun-Either, to be sacrificed to the sun: or, to draw those chariots in which the kings, or some other in their stead, went forth every morning to worship the rising sun: for both these were the customs of the Armenians and Persians, as Xenophon testifies. Entering in-By the gate of the outward court of the temple. Chamberlain-Or, officer, to whom the care of these horses were committed. Suburbs-Of the temple: in certain outward buildings belonging to the temple. Chariots-Which were made for the worship of the sun.

Verse 11. The horses that the kings of Judah had given to the sun.] Jarchi says that those who adored the sun had horses which they mounted every morning to go out to meet the sun at his rising. Throughout the East the horse, because of his swiftness and utility, was dedicated to the sun; and the Greeks and Romans feigned that the chariot of the sun was drawn by four horses-Pyrœis, Eous, Æthon, and Phlegon. See Clarke’s note on “2 Kings 2:11”.

Whether these were living or sculptured horses, we cannot tell; the latter is the more reasonable supposition.

Verse 11. And he took away — Hebrew, tbvyw, va-jashbeth, he put down, or made to cease; the horses that the kings of Judah had given to the sun — That is, had consecrated to the sun. It appears, by the testimony of many authors, that among several nations horses were dedicated to the sun, as hawks and some other creatures were, because of the swiftness of their motions. Thus the ancient Persians consecrated white horses and chariots to the sun, as Xenophon testifies, and with them were wont to adorn their processions. See Hyde’s Relig. Ver. Persar. “We can see no reason, therefore,” says Dr. Dodd, referring to the Universal Hist. and Boch. Hieroz., “why so many learned commentators should scruple to suppose that the Jews had adopted this, among other far worse heathenish idolatries; especially considering how soon the Prophet Amos, and from him St. Stephen, charged them with having carried about the tabernacle of Molech, or the sun, and the star of their god Remphan. What convinces us further that these were real chariots, drawn by horses, and bearing some image of the sun, is, that the text expressly says, that Josiah did not burn the chariots and horses, as he would have done if they had been only carved and painted, but that he took away the horses, and burned the chariots. Bochart supposes that these horses and chariots were designed to carry the king and his great officers out at the east gate of the city every morning, to salute and adore the sun, at his coming above the horizon, according to the custom of the Persian idolaters.” At the entering in of the house of the Lord — By the gate of the outward court of the temple. By the chamber of the chamberlain — Or officer, to whom the care of these horses was committed. Which was in the suburbs — Of the temple; in certain outward buildings belonging to the temple. Was it to defy or affront the Lord, that they thus brought the objects and instruments of their various idolatries as near as possible to his house, and some of them even into the courts of it?

11. Took away the horses — Just as he “put down the idolatrous priests.” Verse 5. The Hebrew word is in each place the same: he made them cease from the work they had been performing. Kings of Judah — Especially Ahaz, Manasseh, and Amon. Had given to the sun — Had consecrated them as sacred to the sun, and to be used in drawing the chariots of the sun in processions which moved forth to worship that luminary. The rabbies say, they drove to meet the rising sun; but the sun was probably conceived of as a chariot drawn through the heavens, and this idea was symbolized in his worship by sacred chariots drawn by horses sacred to the sun. The law had forbidden the king to multiply horses, (Deuteronomy 17:16;) but the kings of Judah had even gone so far as to devote them to the idolatrous worship of the sun. The horse was regarded as sacred to the sun by many ancient nations, and Herodotus says of the Massagetae, (i, 216,) “The only god they worship is the sun, and to him they offer the horse in sacrifice.” There is no evidence that the kings of Judah offered the horse in sacrifice; and while Josiah burned the chariots, he merely took away the horses, and probably turned them to other and better services. At the entering in of the house — These horses were ordinarily kept near by the entrance to the temple. The Hebrew is, from the entering, (abm) and is most naturally construed with took away; that is, he removed the horses from the entrance of the temple. By the chamber of Nathan-melech — The cell or room, possibly one of the side chambers mentioned in 1 Kings 6:5, which Nathan-melech occupied, and which was close by (la, at or in) the stable in which the sacred horses were kept. Keil thinks that the chamber itself was arranged and used for a stable. This chamberlain (syrs, eunuch) was an officer who had charge of the horses. Which was in the suburbs — The relative which refers to chamber. The eunuch’s chamber was µyrwrpb, in the Parvars. The Hebrew word is probably identical with Parbar of 1 Chronicles 26:18, which was a spot apparently west of the temple, and inside of the gate that opened into the court at which two Levite porters were stationed. All the ancient versions render it as a proper name, except the Targum, which is followed by the translators of our version — in the suburbs. “Of the six watchmen who were posted at the west side, four had posts assigned them on the street, (English version, causeway,) that is, at the gate which led to the street, and only two at the Parbar. The latter must, therefore, have been inside the court, otherwise it could not have been left to the weaker guard.” — Bahr. The meaning and etymology of the word are uncertain.

V. 12. The top-Upon the roof of the king’s house. They were so mad upon their idols, that they were not content with all their publick high places and altars, but made others upon their house-tops, for the worship of the heavenly bodies. Cast-To shew his detestation of them: and to abolish the very remembrance of them.

Verse 12. On the top of the upper chamber] Altars built on the flat roof of the house. Such altars were erected to the sun, moon, stars, &c.

Verse 12. The altars on the top of the upper chamber, &c. — “Read,” says Mr. Locke, “the altars on the house-top.” According to Jeremiah, chap. 32:29, they were so mad upon their idols, that they were not content with their numerous public high places and altars, but made others upon their house-tops for the worship of Baal and others of their false gods. And the altars which Manasseh had made in the two courts, &c. — We learn from 2 Chronicles 33:13-15, that when Manasseh repented he took away all the altars he had built in the mount of the house of the Lord, and in Jerusalem; and it is probable those in the court of the priests, and in that of the people, were then removed; but, it seems, Amon set them up again in the very place where Manasseh had erected them, and therefore they are here called his altars. And cast the dust of them into the brook Kidron — To show his detestation of them, and to abolish the very remembrance of them.

12. On the top — On the roof, which in many Oriental houses is a large, flat, solid surface, much frequented by the people, especially in the cool of the day. Upper chamber of Ahaz — Whether this was in the temple, or in some out-building of the court, cannot be determined; it was called after Ahaz, probably because he built it and used it for observing the stars and burning incense to the host of heaven. Compare Jeremiah 19:13; Zephaniah 1:5; and note on 2 Kings 17:16. For this same purpose, also, had the later kings of Judah, namely, Manasseh and Amon, kept altars there. Altars which Manasseh had made — See 2 Kings 21:5.

V. 13. Corruption-The mount of olives, called the mount of corruption, for the gross idolatry there practiced. Which-Not the same individual altars; which doubtless either Solomon upon his repentance, or some other of Josiah’s predecessors had taken away, but other altars built by Manasseh or Amon, which because erected by Solomon’s example, and for the same use, and in the same place, are called by his name: this brand is left by the Holy Ghost upon his name and memory, as a just punishment of that abominable practice, and a mean to deter others from the like. Abomination-The idol, so called, because it was abominable, and made them abominable to God.

Verse 13. Mount of corruption] This, says Jarchi, following the Chaldee, was the mount of Olives, for this is the mount hjvmh hammishchah, of unction; but because of the idolatrous purposes for which it was used, the Scripture changed the appellation to the mount tyjvmh hammashchith, of corruption.

Ashtoreth the abomination, &c.] See on 1 Kings 11:7.

Verse 13. The high places on the right hand of the mount of Corruption — That is, the mount of Olives, (1 Kings 11:7,) called the mount of Corruption, for the gross idolatry there practised. Which Solomon had builded for Ashtoreth, &c. — Not the same individual altars; which, doubtless, either Solomon, upon his repentance, or some other of Josiah’s predecessors, had taken away, but other altars built by Manasseh or Amen, which, because erected by Solomon’s example, and for the same use, and in the same place, are called by his name: this brand is left by the Holy Ghost upon his name and memory, as a just punishment of that abominable practice, and a means to deter others from the like. The abomination of the Zidonians — The idol, so called, because it was abominable, and made them abominable to God. Did the king defile — By dead men’s bones and other unclean things.

13. Mount of corruption — The southern part of the Mount of Olives, now known as the Mount of Offence. Solomon probably erected idolatrous altars on various peaks of Olivet, (see note on 1 Kings 11:7,) but they seem gradually to have been removed towards the southern slopes, or right hand of the mountain, to one looking eastward from Jerusalem. Which Solomon… builded — See on 1 Kings 11:1-8. It appears, then, that at least some of the high places erected by Solomon had remained until the time of Josiah.

V. 14. Men-Of the idolatrous priests, which he caused to be taken out of their graves, ver. 18. As he carried the ashes of the images to the graves, to mingle them with dead mens bones, so he carried dead mens bones to the places where the images had been, that both ways idolatry might be rendered loathsome. Dead men and dead gods were indeed much alike, and fittest to go together.

Verse 14. Filled their places with the bones of men.] This was allowed to be the utmost defilement to which any thing could be exposed.

Verse 14. And filled their places — The places of the groves; with the bones of men — Of the idolatrous priests, which he caused to be taken out of their graves, verse 18. As he carried the ashes of the images to the graves, to mingle them with dead men’s bones, so he carried dead men’s bones to the places where the images had been, that both ways idolatry might be rendered loathsome. Dead men and dead gods were indeed much alike, and fittest to go together.

14. Filled their places with the bones of men — Turned them into burial grounds, so as utterly to defile them, and prevent their ever being used again for idolatrous purposes.

V. 15. Beth-el-Probably this city was now under the kingdom of Judah, to which it was added by Abijah long since. And it is probable, since the ten tribes were carried away, many cities had put themselves under the protection of Judah. The golden calf, it seems, was gone; but Josiah would leave no remains of that idolatry.

Verse 15. The altar that was at Beth-el he brake down — Probably this city was now under the kingdom of Judah, to which it was added by Abijah long before this time. And it is probable, since the ten tribes were carried away, many cities had put themselves under the protection of Judah. The golden calf, it seems, was gone; but Josiah would leave no remains of that idolatry.

15. The altar… at Beth-el — See 1 Kings 13:1, 2. Having destroyed idolatry in Judah, the king proceeds northward to the chief seat of the calf-worship, where Jeroboam… made Israel to sin. Josiah seems to have assumed that after the kingdom of Samaria ceased he was the rightful ruler of the whole land of Israel. Burned the high place — Every thing that pertained to the false worship there — buildings, altars, images. The calf which had been set up at Beth-el had been carried into Assyria, (Hosea 10:6,) and the remaining inhabitants seem to have devoted the house and altars to the worship of Baal and Ashtoreth. Hence the grove, or Asherah image (1 Kings 14:15, note) mentioned here.

V. 16. Himself-Josiah’s care and zeal was so great, that he would not trust his officers with these things, but would see them done with his own eyes. These words-Three hundred years before it was done.

Verse 16. And as Josiah turned himself] This verse is much more complete in the Septuagint, and in the Hexaplar Syriac version at Paris. I shall give the whole, making a distinction where, in those versions, any thing is added: “And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent and took the bones out of the sepulchres, and burnt them upon the altar, and polluted it: according to the word of the Lord which the man of God proclaimed [when Jeroboam stood by the altar at the feast. And turning about, he cast his eyes on the sepulchre of the man of God] who proclaimed these words.” See 1 Kings 13:2, where these things were predicted, and see the notes there.

Verse 16. As Josiah turned himself — His care and zeal were so great that he would not trust his officers with these things, but would see them done with his own eyes. He spied the sepulchres that were in the mount — It is not said whose sepulchres they were, but it is probable they were those of the idolatrous priests, (for, 2 Chronicles 34:5, he is said to have burned their bones,) and of the false prophets and great men who had been instruments to promote Jeroboam’s idolatry, and who were so attached to their altar at Beth-el, that they were desirous to have their bones laid near it. And burned them, &c., according to the word which the man of God proclaimed — Who foretold, three hundred and sixty-two years before, that these very things should be done by a king called Josiah, 1 Kings 13:2. God always foresees, and has sometimes foretold as certain, that which yet to us seems most contingent. Of this we have here a remarkable instance. No word of God shall fall to the ground!

16. The sepulchres… in the mount — Apparently in the same mount on which Beth-el was situated. During an evening which J.L. Porter spent at this place, he says, “I explored the rock sepulchres, too, which dot the sides of the mount, thinking that one or other of them might be that of the man of God from Judah, whose bones Josiah respected.” Polluted it — The burning of human bones on an altar was regarded as utterly defiling the sacred place, and rendering it unfit for holy uses. According to the word — See 1 Kings 13:2.

Verse 17. What title is that] There was either a stone, an image, or an inscription here: the old prophet no doubt took care to have the place made sufficiently remarkable.

Verse 17. He said, What title is that that I see? — It was the custom then, as it is now, to set up little pillars or stones by or upon the graves of the higher sort of men, upon which the names of the deceased persons, and some remarkable passages relating to them, were engraven. The king observing a stone or pillar of this kind more eminent than the rest, with an inscription upon it not legible, inquired whose title it was. And the men of the city told him — That is, some of the old inhabitants who had escaped the captivity; and not any of those new-comers, whom the king of Assyria had sent thither. For these could have given no account of the ancient history of the Israelites; neither can we suppose that the sepulchre itself, after so many years standing, could have been distinguishable, had not some pious person or other, with an intent to perpetuate the fact, taken care to preserve and repair it. See the note on 1 Kings 13:1.

17. Men of the city — Inhabitants of Beth-el, among whom the tradition of the man of God… from Judah lingered with all the impressiveness of a most thrilling tale. Perhaps among these men were a few faithful Israelites, true spiritual children of the seven thousand who, in Elijah’s time, had not bowed to Baal, (1 Kings 19:18,) and who now greatly rejoiced in this signal fulfilment of prophecy.

Verse 18. The prophet that came out of Samaria] See Clarke’s note on “1 Kings 13:32”.

Verse 18. He said, Let no man move his bones — It is pertinently observed by Joh. Wolfius, that if pious persons, in those days, had had the same opinion about relics which has long been prevalent in the Church of Rome, the king would not have ordered his bones to remain quiet and undisturbed, but would have put them into golden boxes, and carried them to Jerusalem, to be there regarded with religious, if not idolatrous veneration by the people.

18. They let his bones alone — Literally, let them escape; that is, from the desecration which the bones of others in the neighbouring sepulchres suffered. Out of Samaria — Out of the country of Samaria, in contrast with the phrase from Judah, in the previous verse.

Verse 19. That were in the cities of Samaria] Israel had now no king; and Josiah, of the blood royal of Judah, had certainly a direct right to the kingdom; he had, at this time, an especial commission from God, to reform every abuse through the whole land-all that ground that was given by the Lord as an inheritance to the twelve sons of Jacob. Therefore he had every right to carry his plans of reformation into the Samaritan states.

19. Houses also of the high places — Temples erected on heights, and devoted to idolatrous purposes.

V. 20. The priests-By this relation it appears, that after the departure of the king of Assyria, divers of the Israelites who had retired to other parts, and kept themselves out of the conqueror’s hands, returned together with their priests to their own land, and to their old trade, worshipping idols; to whom, peradventure, they ascribed this their deliverance from that judgment which Jehovah had brought upon them. And burnt-According to that famous prophecy, 1 Kings 13:1,2.

Verse 20. Slew all the priests] The lives of these, as corrupters of the people, were forfeited to the law.

Verse 20. He slew all the priests of the high places — By this relation it appears, that after the departure of the king of Assyria, divers of the Israelites, who had retired to other parts, and kept themselves out of the conqueror’s hands, returned together with their priests to their own land, and to their old trade, worshipping idols; to whom, peradventure, they ascribed this their deliverance from that judgment which Jehovah had brought upon them. And burned men’s bones upon them — According to that famous prophecy, 1 Kings 13:1, 2.

20. Slew all the priests — Literally, sacrificed them; and he did it upon the altars which these very priests had used for idolatrous purposes. High places that were there — High places that were in the several cities of Samaria.

Verse 21. The king commanded, saying, Keep the passover, &c. — Having abolished false worship, he now endeavours to set up the true worship of the true God. Thus he differed greatly from Jehu, who, when he had destroyed the worship of Baal, took no heed to walk in the commandments and ordinances of God. Josiah considered that we must not only cease to do evil, but also learn to do well, and that the way to keep out all abominable customs is to keep up all instituted ordinances. He therefore commanded all the people to keep the passover, which was not only a memorial of their deliverance out of Egypt, but a token of their being dedicated to him who brought them out, and of their communion with him. As it is written in this book of the covenant — This book which he had found, wherein is contained the covenant made between God and Israel, and the terms of it.

21. Keep the passover — It seemed to the king appropriate to conclude his great work of reform by a proper observance of this most important religious festival. As it is written in the book of this covenant — Rather, in this book of the covenant. It seems this feast had not been held according to the letter of the law, and Josiah’s wish was, that this one should be observed as it was written.

V. 22. Such a passover-Celebrated with such solemn care, and great preparation, and numerous sacrifices, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh, and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of God’s judgments denounced against them. Judges-Or, from the days of Samuel, the last of the judges; as it is expressed 2 Chronicles 35:18. None of the kings had taken such care to prepare themselves, the priests, and people, and accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God. And undoubtedly God was pleased to recompense their zeal in destroying idolatry with uncommon tokens of his presence and favour. All this concurred to make it such a passover as had not been, even in the days of Hezekiah.

Verse 22. Surely there was not holden such a passover] Not one on purer principles, more heartily joined in by the people present, more literally consecrated, or more religiously observed. The words do not apply to the number present, but to the manner and spirit. See the particulars and mode of celebrating this passover in 2 Chronicles 35:1-18.

Verse 22. Surely there was not holden such a passover, &c. — Celebrated with such solemn care, and great preparation, and numerous sacrifices, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of God’s judgments denounced against them. From the days of the judges — Or, of Samuel, the last of the judges; as it is expressed 2 Chronicles 35:18. None of the kings had taken such care to prepare themselves, the priests, and people, and so accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God. And undoubtedly God was pleased to recompense their zeal in destroying idolatry, with uncommon tokens of his presence and favour. All this concurred to make it such a passover as had not been even in the days of Hezekiah. For in his passover many communicated who were not cleansed according to the purification of the sanctuary, and the Levites were permitted to do the work of the priests.

22. There was not holden such a passover — Not that Israel had utterly failed to observe any passover from the days of the Judges to this time, for we are expressly told in 2 Chronicles 30 that Hezekiah held a passover, though it was not strictly according to the direction of the law, and it is not supposable that a Festival so prominent in the Israelitish cultus as this had been neglected under David, and Solomon, and other pious kings. But no such a passover had been held, none so strictly conformed in all things to the very letter of the law of Moses.

THE GREAT REFORMATION UNDER JOSIAH, 1-25.

1. The king sent — Instructed by the law and by the prophetess, the king does not rest in security, feeling that the evil will not come in his day, but takes immediate measures to instruct the people in the law, and to destroy idolatry throughout the land.

V. 24. Images, &c.-Three words noting the same thing, to shew, That all the instruments and monuments of idolatry were destroyed, as God had commanded. Spied-All that were discovered; not only such as were in the place of worship, but such as their priests or zealots had removed, and endeavoured to hide.

Verse 24. The workers with familiar spirits] See on 2 Kings 21:5. And the images] The teraphim. See Clarke’s note on “Genesis 31:19”.

Verse 24. Workers with familiar spirits, and wizards — Of which see notes on Deuteronomy 18:10, 11; Leviticus 19:31; and 20:27. And the images — Hebrew, the teraphim, images which were very ancient among idolaters. And idols — Other kinds of images. And all the abominations that were spied — All the instruments and monuments of idolatry that were discovered, were destroyed as God had commanded; not only such as were in the place of worship, but such as their priests or zealots had removed, and endeavoured to hide.

24. Workers with familiar spirits… wizards — Who seem especially to have multiplied under the reign of Manasseh. 2 Kings 21:6. Images — Teraphim. See notes on Joshua 24:14, and 1 Samuel 19:13.

V. 25. No king-For his diligent study in God’s law, and his exact care, and unwearied industry, and fervent zeal, in rooting out idolators, and all kinds and appearances of idolatry, not only in Judah, but in Israel also; and in the establishment of the true religion in all his dominions, and in the conforming of his own life, and his peoples too, (as far as he could) to the holy law of God: though Hezekiah might excel him in some particulars.

Verse 25. Like unto him was there no king] Perhaps not one from the time of David; and, morally considered, including David himself, none ever sat on the Jewish throne, so truly exemplary in his own conduct, and so thoroughly zealous in the work of God. David was a greater but not a better man than Josiah.

Verse 25. Like unto him was there no king before him — For his diligent study in God’s law, and his exact care, and unwearied industry, and fervent zeal, in rooting out idolaters, and all kinds and appearances of idolatry, not only in Judah, but in Israel also; and in the establishment of the true religion in all his dominions, and in the conforming of his own life, and his people’s too, (as far as he could,) to the holy law of God: though Hezekiah might excel him in some particulars.

25. Like unto him was there no king before him — It is commonly held that Hezekiah equalled or surpassed him in trusting Jehovah, (2 Kings 18:5,) but that he excelled Hezekiah in his scrupulous adherence to all the law of Moses. But see note on 2 Kings 18:5.

Josiah was the last true theocratic king of Judah, and, from the great events belonging to his reign, as well as his profoundly earnest effort to extirpate idolatry from all Israel, his name and memory are highly panegyrized in the annals of his people. “The remembrance of Josiah,” says the son of Sirach, “is like the composition of the perfume that is made by the art of the apothecary; it is sweet as honey in all mouths, and as music at a banquet of wine. He behaved himself uprightly in the conversation of the people, and took away the abominations of iniquity. He directed his heart unto the Lord, and in the time of the ungodly he established the worship of God. Except David, Hezekiah, and Josiah, all were defective.” Ecclus. 49:1-4. Josiah’s reformation is open to criticism, for its methods of violence were such as have ever characterized religious persecutions, and it failed, as the subsequent history shows, to effect any permanent change in the nation for the better. “Large as is the space occupied by it in the historical books,” says Stanley, “by the contemporary prophets it is never mentioned at all.” It may therefore be held up as signal evidence and admonition that violent measures are useless to effect a genuine or permanent reformation. But we must not judge Josiah’s work by the standards of our Christian age. What other or milder measures could we rationally expect a Jewish king of that age to have thought of? “Judaism,” says Sumner, (in Schaff’s Lange,) “had intolerance as one of its fundamental principles. Violence in support of Jehovah’s religion was a duty of a Jewish king. In attempting to account for and understand the conduct of Josiah, it would be as senseless to expect him to see and practice toleration as to expect him to use firearms against Necho. We can never carry back modern principles into ancient times and judge men by the standards of to-day.”

V. 26. Notwithstanding-Because though the king was most hearty in his repentance and acceptable to God, and therefore the judgment was delayed for his time; yet the people were in general corrupt, and secretly averse from Josiah’s pious reformation, as appears from the complaints of the prophets, especially Jeremiah and Zephaniah, against them: and by the following history, wherein we see, that as soon as ever Josiah was gone, his children, and the princes, and the people, suddenly and greedily returned to their former abominations. Because-The sins of Manasseh, and for the men of his generation; who concurred with him in his idolatrous and cruel practices, are justly punished in this generation: because of God’s sovereign right of punishing sinners when he sees fit: because of that publick declaration of God, that he would visit the iniquity of the fathers upon the children: and principally, because these men had never sincerely repented of their own, nor of their fathers sins.

Verse 26. The Lord turned not] It was of no use to try this fickle and radically depraved people any longer. They were respited merely during the life of Josiah.

Verse 26. Notwithstanding, the Lord turned not, &c. — Because, though the king was most hearty in his repentance, and acceptable to God, and therefore the judgment was delayed for his time; yet the people were in general corrupt, and secretly averse from Josiah’s pious reformation, as appears from the complaints of the prophets, especially Jeremiah and Zephaniah, against them; and by the following history, wherein we see, that as soon as ever Josiah was gone, his children, and the princes, and the people, suddenly and greedily returned to their former abominations. Because of all the provocations, &c. — The sins of Manasseh, and of the men of his generation, who concurred with him in his idolatrous and cruel practices, are justly punished in this generation: because of God’s sovereign right of punishing sinners when he sees fit; because of that public declaration of God, that he would visit the iniquity of the fathers upon the children; and principally, because these men had never sincerely repented of their own nor of their fathers’ sins.

CONCLUSION OF JOSIAH’S HISTORY, 26-30.

26. The Lord turned not from… his great wrath — “In spite of all this effort, the kingdom of Judah was doomed. Even the traditions which invested Josiah with a blaze of preternatural glory, maintained that in his day the sacred oil was forever lost. Too late is written on the pages even which describe this momentary revival. It did not reach the deeply-seated, widespread corruption which tainted rich and poor alike.” — Stanley.

V. 27. I said-Upon the conditions in sundry places expressed, which they broke, and therefore God justly made them to know his breach of promise.

Verse 27. I will cast off this city, and the house of which I said, My name shall be there — God promised upon conditions, in sundry places expressed, that his name should be there. These conditions they broke, and therefore God justly made them to know his breach of promise.

27. The Lord said — By the prophets. Out of my sight — Not out of his knowledge and remembrance. But hitherto Judah had stood as the specially favoured of Jehovah — as in the Divine presence — and the light and smile of his countenance had shone upon them; but now this nearness must end.

CONCLUSION OF JOSIAH’S HISTORY, 26-30.

26. The Lord turned not from… his great wrath — “In spite of all this effort, the kingdom of Judah was doomed. Even the traditions which invested Josiah with a blaze of preternatural glory, maintained that in his day the sacred oil was forever lost. Too late is written on the pages even which describe this momentary revival. It did not reach the deeply-seated, widespread corruption which tainted rich and poor alike.” — Stanley.

V. 29. The king, &c.-The king of Babylon, who having formerly rebelled against the Assyrian had now conquered him; as appears by the course of the sacred, and the concurrence of the prophane history; and therefore is here and elsewhere called the Assyrian, and the king of Assyria, because now he was the head of that empire. Euphrates-Against Carchemish by Euphrates, as it is expressed, 2 Chronicles 35:20, which the Assyrian had taken from Pharaoh’s confederates, who therefore sends forces against the Assyrian, that he might both help them, and secure himself. Josiah went-Either to defend his own country from Pharaoh’s incursions; or to assist the king of Babylon, with whom he seems to have been in league. Slew-Gave him his death wound there; though he died not ‘till he came to Jerusalem. Seen him-When he fought with him, or in the first onset. It does not appear, that Josiah had any clear call to engage in this war; possibly he received his death wound, as a punishment of his rashness.

Verse 29. In his days Pharaoh-nechoh] See the note on the death of Josiah, See Clarke “2 Kings 22:20”.

Nechoh is supposed to have been the son of Psammitichus, king of Egypt; and the Assyrian king, whom he was now going to attack, was the famous Nabopolassar. What the cause of this quarrel was, is not known. Some say it was on account of Carchemish, a city on the Euphrates, belonging to the Egyptians, which Nabopolassar had seized. See Isaiah 10:9.

Verse 29. In his days Pharaoh-nechoh, king of Egypt, went up, &c. — According to Herodotus, Nechoh was the proper name of this monarch, Pharaoh being the general name of all their kings, as has been before observed in these notes. He tells us he was the son and successor of Psammeticus, king of Egypt, and a man of a bold and enterprising spirit; that he made an attempt to join the Nile and the Red sea, by drawing a canal from the one to the other; that, though he failed in this design, yet, by sending a fleet from the Red sea, through the straits of Babelmandel, he discovered the coast of Africa, and in this expedition to the Euphrates, intended to destroy the united force of the Babylonians and Medes, and thereby to obtain the whole monarchy of Asia. See Prideaux’s Connect., and Calmet’s Dict. Went up against the king of Assyria — The king of Babylon, who, having formerly rebelled against the Assyrian, had now conquered him, as appears by the course of the sacred, and the concurrence of profane history; and therefore is here and elsewhere called the Assyrian, and the king of Assyria, because now he was the head of that empire. To the river Euphrates — Against Carchemish by Euphrates, as it is expressed 2 Chronicles 35:20, which the Assyrian had taken from Pharaoh’s confederates, who therefore sends forces against the Assyrian, that he might both help them and secure himself. Josiah went against him — Either to defend his own country from Pharaoh’s incursions, or to assist the king of Babylon, with whom he seems to have been in league. And he slew him at Megiddo — Gave him his death-wound there, though he died not till he came to Jerusalem. When he had seen him — When he fought with him, or in the first onset. Megiddo was a city in the half-tribe of Manasseh, not far from the Mediterranean sea. It does not appear that Josiah had any clear call to engage in this war; possibly he received his death-wound as a punishment of his rashness. Mr. Locke, however, observes, that from the time of the carrying away of Manasseh, the kings of Judah were under the protection of the Babylonians; and that Josiah, being most piously observant of his faith, would not grant a passage to this enemy of the king of Babylon, and therefore went against him.

Ver. 29. He slew him at Megiddo, when he had seen him; as in 2 Kings 14:8. It would seem from this phrase that the two kings were engaged in single combat. This was an error for which Josiah forfeited his life, and the Israelites their glory. The king neither consulted the Lord, nor his prophets. One sad error put out the light of Israel; for with this king, all that belonged to regal virtue in David’s house seemed to expire.

29. Pharaoh-necho — According to Manetho, he was the sixth king of the twenty-sixth dynasty, and the enterprising monarch who, according to Herodotus, (iv, 42,) fitted out an expedition under charge of the Phenician sailors, which accomplished the circumnavigation of Africa twenty-one centuries before Vasco de Gama doubled the Cape of Good Hope. He appears to have been a most active and energetic king. Went up against the king of Assyria — According to Josephus, this expedition of Necho was “to fight with the Medes and Babylonians, who had overthrown the dominions of the Assyrians.” In that case the king of Assyria here would mean the Babylonian conqueror, Nabopolassar, who had so recently become ruler of Assyria, and stood in the same relation to Judah, so that the Hebrew historian considered it unnecessary to be more particular. Some think that as the exact date of the fall of Nineveh is not yet settled, it may be that the Assyrian empire was just now in its last stage of weakness, and this weakness tempted Necho to improve the opportunity to conquer Carchemish, (2 Chronicles 35:20,) and attach to his own dominion the Asiatic country west of the river Euphrates. But it is fatal to this supposition, that Necho held Carchemish only three years, when it was wrested from him by Nebuchadnezzar, who had then just attained the royal power. Jeremiah 25:1; compare with 46:2. But Nebuchadnezzar’s father reigned twenty years, and his reign could not have commenced long before the fall of Nineveh. Hence Necho’s conquests on the Euphrates must have occurred after the fall of Assyria. Josiah went against him — He probably supposed that if this Egyptian expedition against the king of Assyria was successful, Necho would not spare Judea on his return. Although the king of Egypt pretended to assure him that he had no hostile intentions against Judea, Josiah was too far-sighted a ruler to fail to see that if Egypt extended her dominions beyond him on the east, and so surrounded him, he would soon be required to surrender his independency, and become a mere vassal of Pharaoh. Slew him at Megiddo — In the great plain of Esdraelon at the northern base of the Carmel range of mountains, at the site of the modern village el-Lejjun. See at Joshua 12:21. It appears from the parallel passage in Chronicles that the surrounding plain was sometimes called “the valley of Megiddo.” Near by was Hadadrimmon, and the excessive lamentation of the Jews over the fall of the beloved Josiah became proverbial, and is spoken of by Zechariah (Zechariah 12:11) as “the mourning of Hadadrimmon in the valley of Megiddon.” Herodotus seems to refer to this battle between Necho and Josiah when he says (ii, 159) that this king of Egypt “made war by land upon the Syrians and defeated them in a pitched battle at Magdolus,” the latter name being probably a confused form of Megiddo. When he had seen him — When the two armies came in conflict on the field of battle, and looked each other in the face. See at 2 Kings 14:8. It does not appear that Necho slew Josiah with his own hand, but, according to Chronicles, he was shot at and wounded by the archers, and was carried in a chariot to Jerusalem; but where he died is not exactly stated. See on next verse.

V. 30. Dead-Mortally wounded. Jehoahaz-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, Ezekiel 19:3.

Verse 30. Dead from Megiddo] The word tm 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 2 Chronicles 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 2 Kings 12:11, was the great mourning for Josiah. Compare this with 2 Chronicles 35:24, 25.

Verse 30. His servants carried him in a chariot dead from Megiddo — That is, 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. Instead of dead, Houbigant reads dying. The people took Jehoahaz, and made him king — 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, Ezekiel 19:3. And anointed him — Which ceremony was used 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.

30. Dead from Megiddo — So he did not die at Jerusalem, as the form of statement in Chronicles would lead one to suppose. He probably gave orders, as soon as wounded, for his whole army to retreat, and he had perhaps been carried as far as Hadadrimmon, some five miles south of Megiddo, before he expired. Hence the origin of the expression, “the mourning of Hadadrimmon in the valley of Megiddon.” Zechariah 12:11. Buried him in his own sepulchre — Which was probably “in the garden of Uzza,” where his father (2 Kings 21:26) and grandfather (2 Kings 21:18) had been buried. 2 Chronicles adds, that “all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented,” together with “all the singing men and the singing women,” so that their lamentations became “an ordinance in Israel.” People of the land — The great body of the nation by their representatives, the elders. Compare 2 Kings 11:24.

Verse 31. Jehoahaz was twenty and three years old] This was not the eldest son of Josiah, which is evident from this, that he was twenty-three years old when he began to reign; that he reigned but three months; that, being dethroned, his brother Eliakim was put in his place, who was then twenty-five years of age. Eliakim, therefore, was the eldest brother; but Jehoahaz was probably raised to the throne by the people, as being of a more active and martial spirit.

REIGN OF JEHOAHAZ, 31-35.

31. Twenty and three years old — So he was not the real heir to the throne, for Eliakim, (ver. 34,) who was placed on the throne a few months later, was nearly two years older. But “the people of the land,” who elected him in place of his elder brother, seem to have discerned in him certain energetic and enterprising or heroic qualities, which were, perhaps, wanting in Eliakim, who was disposed to idleness and luxury. Compare Jeremiah 22:10-19, where Jehoahaz is called Shallum. Three months — Merely the time that Pharaoh-necho was engaged in the conquest of Carchemish.

V. 32. His fathers-His grand-parents, Manasseh, and Amon. He restored that idolatry which his father had destroyed. Jerusalem saw not a good day, after Josiah was laid in his grave; but one trouble came after another, ‘till within two and twenty years it was destroyed.

Verse 32. He did evil, according to all that his fathers had done — That is, his grand-parents, Manasseh and Amon. He restored that idolatry which his father had destroyed. Jerusalem saw not a good day after Josiah was laid in his grave; but one trouble came after another, till, within two and twenty years, it was destroyed.

32. He did that which was evil — His short rule evinced his character for evil. It was during that short period that the high places and images were restored in many parts of the land. This shows that Josiah’s reformation had not changed the nation’s heart.

V. 33. In bands-Either, because he presumed to take the kingdom without his consent: or because he renewed the war against Pharaoh.

Verse 33. Nechoh put him in bands] But what was the cause of his putting him in bands? It is conjectured, and not without reason, that Jehoahaz, otherwise called Shallum, raised an army, met Nechoh in his return from Carchemish, fought, was beaten, taken prisoner, put in chains; and taken into Egypt, where he died; 2 Kings 23:34, and Jeremiah 22:11, 12. Riblah or Diblath, the place of this battle, was probably a town in Syria, in the land or district of Hamath.

Verse 33. Pharaoh-nechoh put him in bands — Either because he presumed to take the kingdom without his consent; or, because he renewed the war against Egypt. At Riblah — An eminent city in Syria, where Pharaoh now was, that he might finish or make good his conquests, and whither Jehoahaz was carried to receive his sentence. That he might not reign — Or, because he had reigned, that is, taken the kingdom without right, and without his leave. And put the land to a tribute — Namely, an annual tribute, whereby they should acknowledge him to be their superior, and for which he would be their protector when they needed his help.

33. Put him in bands at Riblah — Some render, made him, or took him, captive at Riblah. But how came Jehoahaz at Riblah? Some think he marched thither at the head of his army to fight with the Egyptian king, and to avenge the death of his father. More probable, however, is the statement of Josephus, that when Necho returned from his eastern campaign, and arrived at the land of Hamath, “he sent for Jehoahaz to come to him, and when he was come, he put him in bands.” Perhaps Necho induced him by some false pretext to come to his camp. Riblah is mentioned at Numbers 34:11, as a border city of Israel. Some, however, doubt its identity with this Riblah in the land of Hamath. The site of this latter is beyond all question identical with the modern village of the same name, situated on the east bank of the Orontes, about thirty-five miles northeast of Baalbek. It lies in the midst of a vast plain of great beauty and fertility. Here Nebuchadnezzar was encamped when Zedekiah and his sons were brought captives into his presence; and here the sons were slain and the father’s eyes put out. 2 Kings 25:6, 7. Here, too, Zedekiah’s principal officers were put to death. 2 Kings 25:21. Dr. Robinson, who visited this spot in 1852, remarks: “A more advantageous place of encampment for the hosts of Egypt and Babylon can hardly be imagined. On the banks of a mountain stream, in the midst of this vast and fertile plain, the most abundant supplies of provisions and forage were at hand. From this point the roads were open to the Egyptian monarch across the desert, either by Aleppo and the Euphrates to Nineveh, or by Palmyra to Babylon. From Riblah, too, the host of the Babylonian conqueror could sweep around the end of Lebanon and along the coast to Palestine and Egypt; or, passing on southwards through the Buka’a, could spread themselves out over the land either eastwards or westwards from the valley of the Jordan.” The land of Hamath was the territory belonging to the kingdom of this name, and seems to have included the whole valley of the Orontes. That he might not reign in Jerusalem — This is the reading of the Keri, (Ëlmm,) which is sustained by the Septuagint, Chaldee, and Vulgate. and makes better sense than the Kethib, (Ëlmb) whilst he reigned in Jerusalem. Why Necho refused to ratify the election of Jehoahaz, and made his elder brother king in his place, does not appear, unless it be that Eliakim was the rightful heir to the throne. See on verse 31. It may be that Jehoahaz was a more bold and energetic prince than his elder brother, and the Egyptian king feared that he would soon lead the nation into rebellion against him. Ezekiel (Ezekiel 19:2, 3) represents him as a young lion which devoured men, of whom, when the nations heard, “he was taken in their pit, and they brought him with chains unto the land of Egypt.” A hundred talents of silver — About one hundred and sixty-six thousand dollars. A talent of gold — About fifty-six thousand nine hundred dollars. “The relative amount of the silver and the gold is remarkable; but as the same figures are given in 2 Chronicles 36:3, and in 3 Esra (1 Esdras) 1:36, we are not justified in changing them. It may be that Necho wanted silver, which was rarer in the Orient, or that he did not wish to alienate the country too much from himself by pitiless severity.” — Bahr.

V. 34. Jehoiakim-The giving of names was accounted an act of dominion; which therefore parents did to their children, and conquerors to their vassals or tributaries.

Verse 34. Turned his name to Jehoiakim] These names are precisely the same in signification: ELIAKIM is God shall arise; JEHOIAKIM, Jehovah shall arise; or, the resurrection of God; the resurrection of Jehovah. That is, God’s rising again to show his power, justice, &c. The change of the name was to show Nechoh’s supremacy, and that Jehoiakim was only his vassal or viceroy. Proofs of this mode of changing the name, when a person of greater power put another in office under himself, may be seen in the case of Mattaniah, changed into Zedekiah; Daniel, Mishael, Hananiah, and Azariah, into Belteshazzar, Shadrach, Meshach, and Abed-nego; and Joseph into Zaphnath-paaneah. See Daniel 1:6, 7; Genesis 41:45.

Verse 34. Pharaoh-nechoh made Eliakim king — Whom he probably perceived to be of a more mild and peaceable disposition. And turned his name to Jehoiakim — It was usual for conquerors to change the names of the persons they vanquished in war, in testimony of their absolute power over them. Thus we find the king of Babylon changing the name Mattaniah into Zedekiah, when he constituted him king of Judah, chap. 24:17. Archbishop Usher further remarks, that the king of Egypt gave Eliakim the name of Jehoiakim, which signifies, God hath made, or shall make it to prosper; thereby to testify, that he ascribed his victory over the Babylonians to Jehovah, the God of Israel, who had excited him, as he pretended, (2 Chronicles 35:21,) to undertake the expedition. And took Jehoahaz away — That he might give no disturbance to his brother, and also probably as a punishment for him. And he came to Egypt, and died there — According to the prophecy of Jeremiah, whom God sent to call this new king and the people to repentance. See Jeremiah 22:1-3, 10, 12.

34. Made Eliakim… king — Some suppose that Eliakim had appealed to Necho to interfere, and had urged that he himself, being the elder son of the deceased Josiah, was the only proper heir to the kingdom. It is possible, also, that Necho took offence at the popular election of Jehoahaz immediately after his father’s fall, and without consulting him as his sovereign. Turned his name to Jehoiakim — This changing the name of a captive or vassal king was to show the conqueror’s absolute authority over him. “The alteration of the name was a sign of dependence. In ancient times princes were accustomed to give new names to the persons whom they took into their service, and masters to give new names to their slaves. Genesis 41:45; Ezra 5:14; Daniel 1:7. But while these names were generally borrowed from heathen deities, Eliakim, and at a later period Mattaniah, (2 Kings 24:17,) received genuine Israelitish names, Jehoiakim, ‘Jehovah will set up,’ and Zedekiah, ‘Righteousness of Jehovah;’ — from which we may infer that Necho and Nebuchadnezzar did not treat their vassal kings, installed by them, exactly as their slaves, but allowed them to choose the new names for themselves, and simply confirmed them as a sign of their supremacy.” — Keil.

Verse 35. Jehoiakim gave the silver and the gold] Nechoh had placed him there as viceroy, simply to raise and collect his taxes. Every one according to his taxation] That is, each was assessed in proportion to his property: that was the principle avowed: but there is reason to fear that this bad king was not governed by it.

35. Jehoiakim gave the silver — The payment of this tribute is mentioned before the writer takes up directly the history of Jehoiakim’s reign; probably because the commandment of Pharaoh required him to pay the tribute as the condition of his being elevated to the throne. REIGN OF JEHOIAKIM, 36-24:7.

36. Twenty and five years old — About two years older than Jehoahaz. Compare verse 31. All accounts of the reign of this prince agree in representing him as excessively given over to wickedness and cruelty. Especially do the prophecies of Jeremiah (compare Jeremiah 22-26) depict the fearful corruptions of his times. His mother’s name was Zebudah — So he was a half brother to Jehoahaz. The locality of Rumah is unknown.

Verse 37. He did that which was evil in the sight of the Lord] He was a most unprincipled and oppressive tyrant. Jeremiah gives us his character at large, 2 Kings 22:13-19, to which the reader will do well to refer. Jeremiah was at that time in the land, and was an eyewitness of the abominations of this cruel king.

II KINGS

Verse 37. He did that which was evil, &c. — By idolatry, the oppression of his people, and the persecution of the prophets and other good men. For he killed the Prophet Urijah, and was at the charge to fetch him out of Egypt, whither he fled to save his life, Jeremiah 26:20, 21, &c. And if it had not been for Ahikam, the son of Shaphan, who had been a great man in his father Josiah’s courts, he would have served Jeremiah in the same manner, verse 24. And from hence it is evident, that the reformation of the people, in general, was not sincere in the time of Josiah, but that they dissembled in obedience to the king’s command; otherwise it cannot be supposed that this young king would have immediately set at naught, and gone directly contrary to, all his father had done: but, Josiah being dead, it is likely the people threw off their mask, and showed how vehemently they were inclined to idolatry, and this young king was thereby soon induced to join with them in it.