Verse-by-Verse Bible Commentary
2 Kings 23:1

Clarke's Commentary

CHAPTER XXIII

Josiah reads in the temple to the elders of Judah, the priests,

the prophets, and the people, the book of the covenant which

had been found, 1, 2.

He makes a covenant, and the people stand to it, 3.

He destroys the vessels of Baal and Asherah, and puts down the

idolatrous priests; breaks down the houses of the sodomites,

and the high places; defiles Topheth; takes away the horses of

the sun; destroys the altars of Ahaz; breaks in pieces the

images; and breaks down and burns Jeroboam's altar at Beth-el,

4-15.

Fulfils the word of the prophet, who cried against the altar at

Beth-el, 16-18.

Destroys the high places in Samaria, slays the idolatrous

priests, and celebrates a great passover, 19-23;

and puts away all the dealers with familiar spirits, c., 24.

His eminent character he is mortally wounded at Megiddo, and

buried at Jerusalem, 25-30.

Jehoahaz reigns in his stead, and does evil in the sight of the

Lord, 31, 32.

Is dethroned by Pharaoh-nechoh; and Eliakim, his brother, called

also Jehoiakim, made king in his stead; the land is laid under

tribute by the king of Egypt, and Jehoiakim reigns wickedly,

33-37.

NOTES ON CHAP. XXIII

Bridgeway Bible Commentary

Extent of Josiah’s reforms (23:1-27)

Josiah was not discouraged by the prophecy of judgment on Judah. Rather he intensified his efforts to change his people. His greater reformation would now begin. To gain the cooperation of all the leading citizens, he explained to them the contents of the book on which he was basing his reforms, and invited them to join with him in renewing the covenant with God (23:1-3).

With uncompromising zeal, Josiah removed all idolatrous priests and destroyed all shrines and sacred objects associated with other gods, whether in Judah or in former Israel. After the removal of the country shrines, he centralized Judah’s worship in Jerusalem where it could be properly supervised. Although most priests came to live in Jerusalem, some refused (4-14; 2 Chronicles 34:6-7). At Bethel he burnt the bones of the false prophets on their altar and then destroyed it, as foretold by a godly prophet of an earlier era. But he was careful not to damage the tomb where the bones of the godly prophet lay (15-20; cf. 1 Kings 13:1-3,1 Kings 13:29-32).

On the positive side, Josiah re-established the worship of Yahweh by keeping the Passover. The festival had added significance at this time, as it symbolized a fresh deliverance from bondage (21-23; for details of this Passover see 2 Chronicles 35:1-19). He also ordered the removal of all private household gods, and prohibited all forms of spiritism and fortune telling. Apart from Hezekiah, Josiah was the only king of Judah to receive unqualified praise from the writer of Kings (24-25; cf. 18:5).

Nevertheless, Josiah’s reforms were not enough to remove the idolatrous ideas deeply rooted in the minds of the people. Few were genuinely converted, and God did not remove his earlier sentence of judgment (26-27).

Warnings from Jeremiah

Jeremiah was from a priestly family, but God called him to be a prophet. His prophetic work began about 627 BC, during the reforms of Josiah (Jeremiah 1:1-2; cf. 2 Chronicles 34:3,2 Chronicles 34:8). But Jeremiah says little about the reforms. This was no doubt because he saw there had been no basic change in the hearts of the people, and therefore the changes in the external forms of the religion would have no lasting effect. Although Jeremiah did not discourage the zealous king from the good work he was doing, he pointed out to the people that if they did not change their behaviour and attitudes, they would not escape God’s judgment (Jeremiah 11:15; Jeremiah 14:12).

After the death of Josiah, Jeremiah’s warnings became more urgent. He assured the people of Judah that because of their persistent rebellion against God, they would be taken captive to Babylon (Jeremiah 21:2-7). Jeremiah became a prominent national figure during the time of Judah’s later kings, and his ministry lasted till after the destruction of Jerusalem in 587 BC. He was violently opposed by leaders and common people alike, and on occasions imprisoned (Jeremiah 20:1-6; Jeremiah 26:1-11; Jeremiah 28:1-17; Jeremiah 37:1-21; Jeremiah 38:1-28). The significance of Jeremiah and his protests will become clear as the story moves on.

Nahum and the destruction of the Assyrians

While Josiah was reigning in Judah, great changes were occurring among the more powerful countries of the region. Most important of these changes was the decline of Assyria and the rise of Babylon. This was foreseen by the prophet Nahum, whose short book is wholly concerned with the destruction of the Assyrian capital Nineveh and the end of Assyrian power (Nahum 1:1-2; Nahum 2:8). Nahum rejoiced that at last a fitting divine judgment was going to fall on such an arrogant and brutal oppressor (Nahum 2:13; Nahum 3:1,Nahum 3:7,Nahum 3:18-19).

Coffman's Commentaries on the Bible

THE REIGNS OF THE LAST THREE KINGS OF GOD’S PEOPLE;
ZEDEKIAH WAS A PUPPET OF BABYLON;
THE CONCLUSION OF JOSIAH’S REFORMATION

“And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. And the king went up to the house of Jehovah, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah. And the king stood by the pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and all his soul, to confirm the words of this covenant that were written in this book: and all the people stood to the covenant.”

“And the king stood by the pillar” “This refers to one of the two great pillars set up in front of the temple by Solomon, either the Jachin or the Boaz.”Arthur S. Peake’s Commentary, p. 312.

“All the people stood to the covenant” This seems to be a reference to the ancient custom in the making or renewing of covenants, in which the parties to it passed between the portions of the sacrifice that accompanied such ceremonies, as in the instance of Abraham’s covenant (Genesis 15:17). In no sense was this the making of a new covenant, but the renewed promise of the people to perform their part of the one already in existence. The people’s standing to it may refer to their position between the portions of the sacrifice probably offered on that occasion.

“The effect of this was to give the Deuteronomic Code the force of statute law.”Ibid. This common error popular among the radical critics is rejected out of hand, because Huldah had already confirmed the Holy Books of Moses (which were really “the book” discovered) as being absolutely true and certain and that God would “Bring upon Jerusalem all the words of this book” (2 Kings 22:16). Nothing that either Josiah or his whole nation could do would have made “a new covenant.” Furthermore, nothing that any of them could do, not even the extensive reformations, would change the fact that the Real Covenant had already been so hopelessly broken by Judah that their destruction and removal out of God’s sight was already a foregone certainty.

The nation had already broken the only covenant that mattered, and they had done so in such an offensive fashion that the doom of all Israel was already sealed and settled. Every word of that was reiterated by Huldah. The critical community have never erred more fundamentally than in their invention of that silly so-called “Deuteronomic Code.” The purpose of the ceremony mentioned here was neither that of cutting a new covenant, nor of confirming the old one. The old and true covenant did not NEED confirming. Yes, our text reads, “to confirm the words of this covenant,” (2 Kings 23:3), but that is a mistranslation, corrected in the RSV to read, “perform the words of this covenant.” indicating that no change in the covenant was needed, but that the standard of Judah’s performance was what should have been changed. And it was already too late for that to do much good!

Josiah’s extensive reformations were carried out in Jerusalem, Judea and in Samaria, but our Biblical account mixes the report of these reforms in the record that is given here. The Bible does not follow the classical lines of organization that are popular among modern writers.

Smith's Bible Commentary

Chapter 23

And the king stood by the pillar, and he made a covenant before the LORD, to walk after the LORD, and to keep his commandments and the testimonies and the statutes with their heart and with their soul, and to perform the covenant that was written in the book. And all the people stood to the covenant ( 2 Kings 23:3 ).

So the king stood there and in his heart he said, "Okay, God, I'm going to obey You. I'm going to follow You. I'm going to serve You." And made his commitment unto God. Very beautiful, beautiful scene. And the people again standing with that covenant with the king.

And so the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all of the vessels that were made for Baal, and for the host of heaven: and he burned them there in the valley of Kidron in the fields, and he took the ashes on up to Bethel [and buried them there] ( 2 Kings 23:4 ).

They burned... they began to tear down all of the high places, the places of worship and so forth for the pagan gods. And they came on up to Bethel and they broke down the altar that was there in the city of Bethel that Jeroboam had built to worship in the northern kingdom. And they beat down the altar and they took the graves and they took the bones out of the graves and they burned the bones which was a desecration of the altar.

Now this goes back several hundred years for when Jeroboam first became the king over the northern Israel. He built this altar in Bethel, and as he was worshipping at the altar, you remember the story of the young prophet that came out of Judah and cried against the altar? "O altar, O altar, men's bones will be burned on you." Jeroboam stretched forth his hand, he said, "Arrest that young man!" And his hand withered. Jeroboam said to him, "Pray for me that God will heal me." And the young prophet prayed for Jeroboam and his hand was healed. And you remember that he said, Jeroboam said, "Come and eat at my house and I'll give you a reward." And he said, "You know, if you gave me the whole kingdom I can't stay. For the Lord who sent me here to cry against the altar told me not to eat any bread, drink any water in this place, not even to go home by the way I came." And so he took off.

And a couple of boys were there whose dad was a prophet. They went home and said, "Dad, there was a prophet came out of Judah, young kid. Man, he cried against the king and the king reached out his hand and told them to arrest him and his hand withered. And he prayed, the hand was healed." Dad said, "Which way did he go?" "He went down the road that way." He said, "Get my donkey." And he saddled his donkey and took off after the young man and he caught up with him. And he was sitting there under a tree. And he said, "Who are you? Are you the young prophet?" He said, "Yes, I am." He said, "Why don't you come back to my house and eat some bread, drink water." He said, "No, the Lord who sent me told me not to drink any water in this place, any bread in this place, but get on home without even going back the same way." He said, "Well, I also am a prophet and the Lord spoke to me and said come and get you and invite you to come to my house." So the young prophet listened to the old man. Had respect for his age and so forth. He listened to him and he came back. And while he was eating bread in the old man's house, the Spirit of the Lord came on the old man and he cursed him. He said, "Because you've done this and all, you're not going to get home. You're going to die in the way."

And so as the young prophet left, a lion attacked him and killed him. And so news came back to the old prophet that the young man had been killed. And they said, "This is the word of the Lord, you know, that he wouldn't get home safely." And so he came out and the lion was standing there, had not eaten him or torn him, but just left his body there. And the donkey was just sort of roaming around that the kid was riding on. And he picked up the young prophet and brought him back and buried him. You remember the story. So here's the young prophet that cried out against the altar.

So as Josiah is up there now tearing down the altar to desecrate it, he burns. They see these graves; they take the bones out of them and burn them. It's a way of just really utter disrespect and desecration of an altar. Thus, the prophecy was fulfilled.

And then they saw another grave and they said, "What's that tombstone say?" They said, "Well, that's the young prophet who came up and cried up against the altar." He said, "Don't take his bones. Just leave his bones lie." And so it ties back into the prophecy and so forth of this young prophet, and here we come with it again. Back in First Kings, chapter thirteen, you'll find the story of that young prophet.

Moreover [verse fifteen] the altar that was at Bethel, the high place which Jeroboam the son of Nebat, he made Israel to sin, had made, that altar, the high place he broke down, he burned the high place, stamped it small to powder, burned the grove that was by it. And as Josiah turned himself, he spied the sepulchres that were there in the mount, and he sent, and he took the bones out of the sepulchres, burned them on the altar, polluted it, according to the word of the LORD which the man of God proclaimed, who had proclaimed these words ( 2 Kings 23:15-16 ).

Now Josiah commanded that they keep the Passover. Of course, they had not been keeping the holy days, the feast days, and Passover was coming. And so they had this huge Passover, and in Second Chronicles we'll actually get into further details of this huge Passover feast that was instituted by Josiah. The death of Josiah is recorded for us in the beginning of verse twenty-eight, how that the king of Egypt had come up against the king of Assyria, and how that Josiah went up to battle and he got into the battle at Megiddo. And there he was killed at Megiddo, and he was brought in his chariot back to Jerusalem and buried.

Now Jehoahaz his son was twenty-three years old when he began to reign; he reigned for three months. And he did that which was evil in the sight of the LORD ( 2 Kings 23:31-32 ),

And Pharaoh put him in bands and he took... he actually took him out and put tribute upon the land, and the Pharoah then made a vassal king Jehoiakim. And Jehoiakim was just a vassal king to the Pharaoh, and he paid the Pharaoh, of course, the tribute that the Pharaoh had demanded. He was twenty-five years old. He reigned for eleven years. And during this time, Jeremiah is really crying out against the sins of the people. "

Gill's Exposition of the Whole Bible

And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. Josiah sent messengers throughout the land, and convened all the principal men in it at Jerusalem.

Henry's Complete Commentary on the Bible

      1 And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem.   2 And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD.   3 And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.

      Josiah had received a message from God that there was no preventing the ruin of Jerusalem, but that he should deliver only his own soul; yet he did not therefore sit down in despair, and resolve to do nothing for his country because he could not do all he would. No, he would do his duty, and then leave the event to God. A public reformation was the thing resolved on; if any thing could prevent the threatened ruin it must be that; and here we have the preparations for that reformation. 1. He summoned a general assembly of the states, the elders, the magistrates or representatives of Judah and Jerusalem, to meet him in the house of the Lord, with the priests and prophets, the ordinary and extraordinary ministers, that, they all joining in it, it might become a national act and so be the more likely to prevent national judgments; they were all called to attend (2 Kings 23:1; 2 Kings 23:2), that the business might be done with the more solemnity, that they might all advise and assist in it, and that those who were against it might be discouraged from making any opposition. Parliaments are no diminution at all to the honour and power of good princes, but a great support to them. 2. Instead of making a speech to this convention, he ordered the book of the law to be read to them; nay, it should seem, he read it himself (2 Kings 23:2; 2 Kings 23:2), as one much affected with it and desirous that they should be so too. Josiah thinks it not below him to be a reader, any more than Solomon did to be a preacher, nay, and David himself to be a door-keeper in the house of God. Besides the convention of the great men, he had a congregation of the men of Judah and the inhabitants of Jerusalem to hear the law read. It is really the interest of princes to promote the knowledge of the scriptures in their dominions. If the people be but as stedfastly resolved to obey by law as he is to govern by law, the kingdom will be happy. All people are concerned to know the scripture, and all in authority to spread the knowledge of it. 3. Instead of proposing laws for the confirming of them in their duty, he proposed an association by which they should all jointly engage themselves to God, 2 Kings 23:3; 2 Kings 23:3. The book of the law was the book of the covenant, that, if they would be to God a people, he would be to them a God; they here engage themselves to do their part, not doubting but that then God would do his. (1.) The covenant was that they should walk after the Lord, in compliance with his will, in his ordinances and his providences, should answer all his calls and attend all his motions--that they should make conscience of all his commandments, moral, ceremonial, and judicial, and should carefully observe them with all their heart and all their soul, with all possible care and caution, sincerity, vigour, courage, and resolution, and so fulfil the conditions of this covenant, in dependence upon the promises of it. (2.) The covenanters were, in the first place, the king himself, who stood by his pillar (2 Kings 11:14; 2 Kings 11:14) and publicly declared his consent to this covenant, to set them an example, and to assure them not only of his protection but of his presidency and all the furtherance his power could give them in their obedience. It is no abridgment of the liberty even of princes themselves to be in bonds to God. All the people likewise stood to the covenant, that is, they signified their consent to it and promised to abide by it. It is of good use to oblige ourselves to our duty with all possible solemnity, and this is especially seasonable after notorious backslidings to sin and decays in that which is good. He that bears an honest mind does not shrink from positive engagements: fast bind, fast find.

Kelly Commentary on Books of the Bible

Well, then, in the next portion of our book (2 Kings 21:1-26) we see how truly a pious father may be followed by an impious son. Manasseh, young as he was, did not only begin to reign, but "did that which was evil in the sight of Jehovah after the abominations of the heathen, whom Jehovah cast out before the children of Israel. For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. And he built altars in the house of Jehovah, which Jehovah said, In Jerusalem will I put my name. And he built altars for all the host of heaven in the two courts of the house of Jehovah. And he made his son pass through the fire." Burnt them to Moloch. Cruel king! "And observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of Jehovah to provoke him to anger. And he set a graven image of the grove that he had made in the house, of which Jehovah said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. But they hearkened not."

The consequence was that Manasseh not only did evil, but "seduced them to do more evil than did the nations whom Jehovah destroyed." How was it possible then for Judah to abide in the land of Jehovah? It became a moral impossibility. Hence therefore the message which Jehovah sends by His servants the prophets. After Manasseh, reigned Amon; and Amon follows in the steps of his wicked father, not of his pious grandfather. "He walked in all the way that his father walked in, and served the idols that his father served, and worshipped them, and he forsook the Jehovah God of his fathers, and walked not in the way of Jehovah."

But after him comes a truly godly prince Josiah younger, too, than either (2 Kings 22:1-20). He was not too young to serve the Lord. "He was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath. And he did that which was right in the sight of Jehovah, and walked in all the way of David his father, and turned not aside to the right hand or to the left. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of Jehovah, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of Jehovah, which the keepers of the door have gathered of the people: and let them deliver it into the hand of the doers of the work, that have the oversight of the house of Jehovah: and let them give it to the doers of the work;" and so on. But when we are in the path of duty we are in the place of blessing. And Hilkiah gives the glad message to Shaphan, "I have found the book of the law in the house of Jehovah." How strange! found the book of the law of Jehovah. So it was, and people wonder how that in Christendom men have so long departed, and so long forgotten the word of God.

According to the analogy of Israel, we ought rather to expect it. Here was a people still more bound by letter than we, still more dependent therefore upon a law, if possible, than we could be upon any outward observances. For the law was essentially outward, and the law was a thing that was not so dependent upon inner life and the Spirit of God as outward statutes and observances and ordinances of every kind. Yet even here the law had been lost all this time, and it was a great discovery to find it. God was faithful, and he that had a heart to observe the word of Jehovah found the law through His servant Hilkiah, the high priest. "And it came to pass when the king had heard the words, of the book of the law, he rent his clothes." He had a tender conscience. There is nothing more important in its place; for what is the good of knowledge if there is not a conscience? It appears to me that to grow in knowledge of the truth, if there be not simplicity in following it out, turns the knowledge into a curse, not a blessing. The one value of the truth of God of the word of God being better known is that we may be more faithful towards the Lord, and also in our relationships one with another in doing His will in this poor world. But the moment that you divorce the truth from conscience, it appears to me that the state of the soul is even worse. Far better to be simple in using aright the little that we know than to grow in knowledge where there is no corresponding fidelity. The king, however, was very different. When he heard the words, he rent his clothes, and the consequence was that there was a mighty work of real revival, in the true sense of the word; because I need not tell you that it is a great misapplication of the term "revival" to use it for the conversion of souls. Revival is rather a process of raising up the people of God to a better state or condition, so as most truly to follow what the Lord looks for among them where they have slipped into a lower, slumbering, condition. This is the true sense of it, and this is exactly the meaning of it here, So the king gave an impulse to the people and they gathered to him, as we are told in the next chapter.

"The king went up into the house of Jehovah, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah. And the king stood by a pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant" (2 Kings 23:1-37). And we find, accordingly, the practical fruits at once, public and private, national and personal, for at this time you must remember it was not the church: it was a nation, and it is the greatest confusion of things that differ to confound an elect nation with the church of God. The church is a gathering out of all nations. The congregation of Israel was merely an assemblage of that nation. To talk, therefore, about the Jewish church is really nonsense. It is a common phrase, but there is no truth in it. It is only allowing ourselves phraseology that is altogether foreign to the word of God.

The account then of the great reformation that was wrought is fully gone into in the rest of the chapter, but I shall only add that although the king had been thus faithful, he slips out of the path of the Lord in opposing Pharaoh-nechoh. God had not called him to it, and if the Lord always blesses fidelity, and loves to bless wherever He can, on the other hand the Lord is righteous in His government; and if therefore the righteous man slips out of the path of fidelity he bears the consequences. What we sow to the flesh, we must reap in corruption. It matters not who. Converted or unconverted, it is always true. So with Josiah. There might be grace on the Lord's part to take him away from the evil to come, but I do not doubt it was a chastening upon his eagerness of spirit in opposing the king of Egypt without a word from the Lord.

However, the king of Egypt put Jehoahaz in bands. The people had made him king in Jerusalem in the stead of Josiah, and he made Eliakim his brother king, changing his name to Jehoiakim. And Jehoiakim, we are told, was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem. But all this was only one sorrowful event after another.

In the next chapter (2 Kings 24:1-20) we have the mighty king of Babylon, who first comes before us Nebuchadnezzar, the destined beginner of the great imperial system with which we have not done yet; for the world is yet to see the last phase of the imperial power that began at this very time, or shortly after. This gives deep interest to what we are now looking at. I am aware that men are not expecting it. This does not at all hinder its truth as the word of God, and His word alone can decide such questions. The first then who acquires the empire of the world Nebuchadnezzar comes up, and Jehoiakim, became his servant three years. Afterwards he rebels. The Lord puts him down, and Jehoiachin his son reigns in his stead, and the king of Egypt came not again any more out of his land, because he was put down by Nebuchadnezzar. These are the steps by which he arrives at the throne of the world, according to the sovereign gift of Jehovah. And Jehoiachin does evil; and at that time the servants of Nebuchadnezzar came up when he rebelled, and Nebuchadnezzar himself too besieges the city and carries away the treasures of the house as well as the princes and mighty men. Not only the king, but as we know also a man afterwards most distinguished, and of such deep interest to us Daniel, the prophet. Then follows another sorrowful state. Zedekiah having been made king provisionally in the land over a small remnant, he too is guilty of breaking the oath of Jehovah, and Nebuchadnezzar comes against him. Here we find the last phase of Jerusalem's sorrowful history of the last batch of the Jews that was carried down into captivity. And this is pursued to the end of the twenty-fifth chapter, and this closes the book.

Thus we have completed these two Books of the Kings cursorily, I admit, but still I trust so as to give at any rate a general picture of this wonderful history of the Old Testament; the end being the great imperial power under which will take place the return of a little remnant of the Jews to find themselves in Jerusalem once more to set up a king who will be Satan's great instrument for deceiving men under the shelter of the last holder of the power that began with Babylon. But I enter no farther. This would take me out of history into prophecy.