Verse-by-Verse Bible Commentary
2 Chronicles 35:22

Bridgeway Bible Commentary

The final reform (34:1-35:27)

Another reform swept Judah during the reign of Josiah (34:1-33; see notes on 2 Kings 22:1-20). As with the reform of Hezekiah, the climax in the eyes of the Chronicler was a great Passover Feast in Jerusalem.

After returning the ark to its rightful place in the temple, the priests and Levites prepared themselves for their duties. Josiah arranged them in divisions as Hezekiah had done earlier, so that the music, singing, sacrifices and other rituals could be conducted properly. The king, his governors and the leading Levites generously provided the sacrificial animals needed by the people for the occasion. The whole festival was even more spectacular than that of Hezekiah’s time (35:1-19; see notes on 2 Kings 23:21-27). Sadly, Josiah was killed in battle at only thirty-nine years of age (20-27; see notes on 2 Kings 23:28-30).

Coffman's Commentaries on the Bible

CONCLUSION OF THE REIGN OF GOOD KING JOSIAH

“After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemesh by the Euphrates: and Josiah went out against him. But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war; and God hath commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not. Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Neco from the mouth of God, and came to fight in the valley of Megiddo. And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded. So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the sepulchre of his fathers. And all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and singing women spake of Josiah in their lamentations unto this day; and they made them an ordinance in Israel: and, behold, they were written in the lamentations. Now the rest of the acts of Josiah, and his good deeds, according to that which is written in the law of Jehovah, and his acts, first and last, behold, they are written in the book of the kings of Israel and Judah.”

The remarkable thing in this paragraph concerns the claim of Neco that the message he gave to Josiah came from the true God. Not for a moment, may we believe that Neco believed in Jehovah; but yet his claim here to have received a message from the true God is supported by a statement in the apocryphal book of 1 Esdras (1:27f), which states that “The warning came from Jeremiah.”The Anchor Bible, Chronicles, p. 216. Meyers based this opinion on a reference he cited from the Apochrypha (1 Esdras 1:27 f), but we are not able to find any such reference in 1 Esdras.). Nevertheless our text here clearly indicates that it was indeed a true message from God that came to Josiah by the mouth of Neco (verse 22); where Neco received it, or how, we do not know.

Some have made a big point out of the fact that God’s promise of a peaceful death for Josiah was not fulfilled; but all such objectors should read again Jeremiah 18:7-10. Josiah’s disobedience here nullified the prophecy. Certainly we may reject the insistence of Curtis (Madsen), and their school of critics, that this whole account is “probably fiction.”International Critical Commentary, Chronicles, p. 317. The reason for all such opinions is because Second Chronicles so effectively contradicts their darling theory of the D Document.

At this junction in Israel’s history, God did indeed speak to them, in some instances, through pagan kings, as witnessed also in the decree of Cyrus.

The historical situation at that time found Assyria a tottering, weakened empire, destined to fall within a couple of years to Babylon in the battle of Carchemish. Whether Josiah was acting as an ally of Assyria, or in hopes of establishing his independence is not clear; but neither the strengthening of Assyria nor the independence of Israel, doomed to fall to Babylon in the near future, was in line with God’s will.

Barnes' Notes on the Whole Bible

Disguised himself - Compare the marginal reference. But most modern critics are dissatisfied with this sense in this place, and prefer to render “equipped himself;” or - with the Septuagint - adopt another reading, and render “took courage.”

The words of Necho from the mouth of God - The author apparently regarded Necho’s words as actually prophetic - a warning to which Josiah ought to have listened - sent him by God to make him pause - though not spoken by divine inspiration, or in consequence of any supernatural revelation of the divine will to the Egyptian king. Compare the “prophecy” of Caiaphas, John 11:51.

Smith's Bible Commentary

Chapter 35

The death of Josiah is declared in the latter part of chapter 35. And what had happened is that the king of Egypt had come into the land and was fighting up in the area of Megiddo and Josiah went up against him. And the king said, "Hey, God has sent me to be an instrument here of judgment. Now just don't meddle around. Go on back to Jerusalem and dwell there and don't meddle around, because I haven't come to fight you and I have no grudge against you. But I've been sent by God to destroy this place." And so Josiah, rather than listening to the advice of Necho, the pharaoh from Egypt, he decided that he would get into battle. And he disguised himself, got into the fight, and one of the archers hit him. And he changed chariots and headed back to Jerusalem. But he died of the wounds that were afflicted. So it would seem that perhaps a premature death from meddling around in a place where he shouldn't be. And because God had sent the pharaoh up there for this particular mission.

So Jerusalem lamented for Josiah. And Jeremiah also wrote a lamentation for him. Not the lamentation that we have in the Bible but in the... there is a reference, perhaps to Josiah, in the book of Lamentations. But of course, verse 2 Chronicles 35:20 of chapter 4, "The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, 'Under his shadow shall we live among the heathen'" ( Lamentations 4:20 ). But a little vague.

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Dr. Constable's Expository Notes

3. Josiah’s death 35:20-27

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

"Fearing the advance of the Babylonians, Pharaoh Neco and the Egyptian army were on their way to assist the Assyrians. Josiah, who apparently was an ally of the Babylonians (or at least an opponent of the Assyrians), attempted to impede the march of Neco." [Note: Thompson, p. 385.]

This is similar to what Ahab had done years earlier, when he and Jehoshaphat had opposed the Arameans at Ramoth-gilead (cf. ch. 18). Quite clearly Pharaoh’s word to Josiah to turn back was from the Lord (2 Chronicles 35:22). Probably the writer included this event in his narrative because Josiah came closer to the Davidic ideal than any other king since Solomon. Yet he, too, was disobedient to God. Thus David’s greatest Son was yet to come. When He comes back to the earth He will win the battle that will be raging at the very place where Josiah died: the Plain of Megiddo (i.e., Armageddon, lit. the mountain of Megiddo). [Note: See H. G. M. Williamson, "The Death of Josiah and the Continuing Development of the Deuteronomic History," Vetus Testamentum 32:2 (April 1982):242-48.]

"He [Josiah] was a shepherd whose flock never really accepted or understood him, though his concern was for its own welfare . . ." [Note: Wilcock, p. 270.]

Josiah’s death is another example of immediate retribution for sin, of which we have seen many in Chronicles. He is one more king who began well but ended up doing something wrong (cf. Asa, Jehoshaphat, Joash, Amaziah, Uzziah). He was not the only king to hear a warning before his tragic military error (cf. 2 Chronicles 11:1-4; 2 Chronicles 18:16-22; 1 Samuel 28:19). Like the other reforming kings (Asa, Jehoshaphat, and Hezekiah), he sensed a military threat by an external enemy after enacting his religious reforms. [Note: Christopher T. Begg, "The Death of Josiah in Chronicles: Another View," Vetus Testamentum 37:1 (Januray 1987):1-3.]

Gill's Exposition of the Whole Bible

Nevertheless, Josiah would not turn his face from him,.... Or withdraw his forces, and go back:

but disguised himself that he might fight with him; without being personally known, and aimed at, see 1 Kings 22:30

and hearkened not unto the words of Necho from the mouth of God: not believing that what he said came from the Lord, though it might; and his infirmity was, that he did not inquire of the Lord about it:

and came to fight in the valley of Megiddo; which was in the tribe of Manasseh, thought to be the Magdolum of Herodotus, where he says Necho fought the battle z; 1 Kings 22:30- :.

z Gale in Herodot. ut supra. (Euterpe, sive, l. 2. c. 159. & Galei not. in ib.)

Henry's Complete Commentary on the Bible

      20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him.   21 But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not.   22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.   23 And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.   24 His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.   25 And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.   26 Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the LORD,   27 And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.

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

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

      1. The king of Egypt argued with Josiah, (1.) From principles of justice. He professed that he had no desire to do him any hurt, and therefore it was unfair, against common equity and the law of nations, for Josiah to take up arms against him. If even a righteous man engage in an unrighteous cause, let him not expect to prosper. God is no respecter of persons. See Proverbs 3:20; Proverbs 25:8. (2.) From principles of religion: "God is with me; nay, He commanded me to make haste, and therefore, if thou retard my motions, thou meddlest with God." It cannot be that the king of Egypt only pretended this (as Sennacherib did in a like case, 2 Kings 18:25), hoping thereby to make Josiah desist, because he knew he had a veneration for the word of God; for it is said here (2 Chronicles 35:22; 2 Chronicles 35:22) that the words of Necho were from the mouth of God. We must therefore suppose that either by a dream, or by a strong impulse upon his spirit which he had reason to think was from God, or by Jeremiah or some other prophet, he had ordered him to make war upon the king of Assyria. (3.) From principles of policy: "That he destroy thee not; it is at thy peril if thou engage against one that has not only a better army and a better cause, but God on his side."

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

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