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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 35:20–27. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Kg2 23:29, Kg2 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, Ch2 35:21.
1.The king of Egypt argued with Josiah,
(1.)From principles of justice. He professed that he had no desire to do him any hurt, and therefore it was unfair, against common equity and the law of nations, for Josiah to take up arms against him. If even a righteous man engage in an unrighteous cause, let him not expect to prosper. God is no respecter of persons. See Pro 3:30; Pro 25:8.
(2.)From principles of religion: "God is with me; nay, He commanded me to make haste, and therefore, if thou retard my motions, thou meddlest with God." It cannot be that the king of Egypt only pretended this (as Sennacherib did in a like case, Kg2 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 (Ch2 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, Ch2 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 (Ch2 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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
It is true that in the holy Scriptures many are called righteous, as Zachariah and Elizabeth, Job, Jehosaphat, Josiah, and many others who are mentioned in the sacred writings. Of this fact I shall, if God gives me grace, give a full explanation in the work that I have promised; in this letter it must suffice to say that they are called righteous, not because they are faultless but because their faults are eclipsed by their virtues. In fact Zachariah is punished with dumbness, Job is condemned out of his own mouth, and Jehoshaphat and Josiah who are beyond a doubt described as righteous are narrated to have done things displeasing to the Lord. The first aligned himself with the ungodly Ahab and brought on himself the rebuke of Micaiah; and the second, though forbidden by the word of the Lord spoken by Jeremiah, went against Pharaoh Neco, king of Egypt, and was killed by him.
Finally, Josiah is killed by Pharaoh, the king of Egypt, because he would not listen to the words of the Lord from the mouth of the prophet Jeremiah, or, as it is written in the Paralipomenon: “Josiah would not return but prepared to fight against him and did not listen to the words of Neco from the mouth of God.” And it is stated, “And he died and was buried in the monument of his ancestors. And all Judah and Jerusalem mourned for him, particularly Jeremiah, whose lamentations for Josiah all the singing men and singing women repeat to this day. And it became like a law in Israel: ‘Behold, it is found written in the Lamentations.’ ”
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Summary
Second Chronicles 35:22 records the pivotal and tragic decision of King Josiah of Judah to engage Pharaoh Necho II of Egypt in battle at Megiddo. Despite receiving a direct divine warning, explicitly stated to be "from the mouth of God" through Necho, Josiah stubbornly refused to turn back, choosing instead to disguise himself and confront the Egyptian forces. This act of profound disobedience, from an otherwise righteous king, set in motion the events leading to his untimely death and marked a devastating turning point for the kingdom of Judah, signaling the rapid decline of the Davidic monarchy.
Context
Literary Context
This verse is situated within the latter part of 2 Chronicles 35, which details the final, tragic events of King Josiah's reign. The preceding verses (2 Chronicles 35:20-21) set the stage, describing Pharaoh Necho's march through Judah to fight against Carchemish on the Euphrates and his direct warning to Josiah not to interfere, stating his mission was divinely sanctioned. Josiah's refusal in 2 Chronicles 35:22 directly leads to his fatal injury in 2 Chronicles 35:23 and subsequent death and national mourning described in 2 Chronicles 35:24-25. The Chronicler emphasizes Josiah's disobedience to "the words of Necho from the mouth of God" as the direct cause of his demise, contrasting sharply with his earlier faithfulness and extensive reforms detailed in 2 Chronicles 34.
Historical & Cultural Context
King Josiah reigned during a tumultuous period in the late 7th century BC (c. 640-609 BC). The once-dominant Assyrian Empire was in decline, creating a power vacuum that Babylon and Egypt sought to fill. Pharaoh Necho II was leading Egyptian forces north to aid the remnants of the Assyrian army against the rising Babylonian power at Carchemish. Judah, under Josiah, had enjoyed a period of spiritual revival and national independence, largely due to Assyria's weakness. Josiah's decision to intercept Necho at Megiddo, a strategically important battleground in the Jezreel Valley, is often interpreted as an attempt to prevent Egyptian passage, perhaps to protect Judah's newfound autonomy or to align with Babylon against Egypt. Culturally, it was highly unusual for a divine message to be conveyed through a pagan king, yet the text explicitly states its divine origin, highlighting God's sovereignty over all nations and His ability to communicate through unexpected channels, even those seemingly outside the covenant community.
Key Themes
The primary theme underscored by this verse is the consequences of disobedience to divine counsel, even for a righteous king. Josiah, despite his exemplary devotion and extensive reforms (as detailed in 2 Kings 22-23), demonstrates a profound failure of discernment and humility by rejecting a clear warning from God, albeit delivered by an unlikely messenger. This highlights the theme of God's sovereignty operating through unexpected channels, as God uses a pagan pharaoh to communicate His will, similar to how He spoke through Balaam's donkey in Numbers 22:28. The verse also contributes to the tragic theme of the fall of a good king, demonstrating that even the most devout can make fatal errors in judgment when pride or a misinterpretation of God's will takes precedence over clear divine guidance. Josiah's death at Megiddo marks the abrupt end of Judah's spiritual revival and foreshadows the impending Babylonian exile, underscoring the severe consequences of rash decisions and the fragile nature of national well-being when divine warnings are ignored.
Exposition and Analysis
Key Word Analysis
From the same root as ʼăshûyâh and Yâhh, meaning "founded of Jah." This name, indicative of his divine foundation and connection to Yahweh, stands in stark contrast to his actions in this verse. Despite being a king "founded by Yahweh" and known for his zealous reforms, his decision here represents a profound departure from the very divine will that established him, leading to his tragic end.
A primitive root meaning "to seek; causatively, to conceal oneself (i.e. let be sought), or mask." Josiah's act of disguising himself reveals a tactical maneuver, perhaps to avoid being a primary target or to surprise the enemy. However, in the context of a divinely warned battle, this "concealing" of himself paradoxically exposes his deeper spiritual blindness—a failure to "seek" God's true will and instead rely on human cunning in the face of explicit divine instruction.
A primitive root meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." The verse explicitly states Josiah "hearkened not." This is not merely a failure to listen, but a deliberate refusal to give intelligent attention to, and obey, the divine message. The word implies a deep internal processing that leads to action; Josiah's failure to shâmaʻ signifies a rejection of God's authority and wisdom, a critical lapse in a king whose reign was otherwise marked by obedience to the Torah.
Verse Breakdown
"Nevertheless Josiah would not turn his face from him,"
This opening clause immediately establishes Josiah's unwavering determination and stubborn resolve. Despite Necho's clear warning in the preceding verses, Josiah refused to avert his gaze or change his course of action. This signals a fixed intent, perhaps rooted in pride, a miscalculation of his own strength, or a misguided sense of divine mission to protect Judah's borders, overriding any caution.
"but disguised himself, that he might fight with him,"
Josiah's decision to disguise himself suggests an awareness of the personal danger involved in confronting Necho, or a tactical attempt to gain an advantage by concealing his identity as king. This act underscores his firm determination to engage in conflict, even under deceptive pretenses, rather than heed the divine warning. It highlights a reliance on human strategy over divine guidance.
"and hearkened not unto the words of Necho from the mouth of God,"
This is the theological crux of the verse and the narrative's central indictment. The Chronicler explicitly states that Necho's words were divinely inspired, making Josiah's refusal a direct act of disobedience to God Himself. This phrase elevates the political confrontation to a profound spiritual rebellion, revealing the gravity of Josiah's error. It emphasizes God's absolute sovereignty and His capacity to speak through any channel, and that His message remains authoritative regardless of the messenger.
"and came to fight in the valley of Megiddo."
This final clause states the tragic outcome of Josiah's stubbornness. Megiddo, a historically and strategically important location, became the site of Josiah's fatal battle. The simple statement of his arrival underscores the inevitability of the consequences once he chose to ignore the divine warning, leading directly to his death and the subsequent decline of Judah, as detailed in the verses that follow.
Literary Devices
The Chronicler employs several potent literary devices in 2 Chronicles 35:22 to underscore the tragedy and theological significance of Josiah's actions. Irony is prominent, as Josiah, Judah's most righteous king, known for his zealous obedience to God's law, meets his end through an act of direct disobedience to a divine warning. This stark contrast between his general character and this specific fatal decision deepens the tragedy. There is also clear Foreshadowing, as Josiah's stubborn refusal to "turn his face" from Necho directly foreshadows his imminent death, which is a direct consequence of this defiance. The narrative also employs Emphasis through the explicit statement "from the mouth of God," leaving no doubt about the divine origin of the warning and thus magnifying the culpability of Josiah's disobedience. This verse serves as a Turning Point in the narrative of Judah, marking the abrupt end of a period of revival and setting the stage for the kingdom's rapid decline and eventual exile, making Josiah's death a deeply Tragic event.
Theological and Thematic Connections
The profound theological implication of 2 Chronicles 35:22 lies in its stark portrayal of the consequences of human disobedience to divine revelation, even when the messenger is unexpected. Josiah's otherwise exemplary life and reign of reform are tragically overshadowed by this single, fatal act of defiance. It underscores God's absolute sovereignty, demonstrating His capacity to communicate His will through any means, including a pagan ruler, and holding His people accountable to that revealed will. This incident serves as a powerful reminder that piety and past faithfulness do not grant immunity from the consequences of present disobedience. It also highlights the critical importance of discernment—recognizing God's voice regardless of the channel—and humility in leadership, emphasizing that even the most devout can fall prey to pride or misjudgment, leading to devastating outcomes for themselves and their people.
Reflection and Application
The tragic account of Josiah's death at Megiddo, precipitated by his refusal to heed a divine warning, offers profound lessons for believers today. It challenges us to cultivate a posture of humility and discernment, recognizing that God's wisdom often transcends our human understanding and may come through unexpected, even seemingly unconventional, channels. Our past faithfulness or good intentions do not exempt us from the need for present obedience. We must constantly examine our motives, ensuring that personal ambition, pride, or a misguided sense of strategy do not override clear divine guidance. The narrative serves as a sobering reminder that disobedience, even from a heart generally devoted to God, carries severe consequences, impacting not only the individual but also the community they lead. Ultimately, it calls us to a deeper trust in God's sovereign plan and a willingness to surrender our own agendas to His perfect will, understanding that true wisdom lies in hearkening to His voice above all others, regardless of the messenger.
Questions for Reflection
FAQ
Why would God speak through a pagan king like Pharaoh Necho?
God's sovereignty extends over all creation, including pagan nations and their rulers. The Bible consistently demonstrates God's ability to use anyone or anything to accomplish His purposes and communicate His will. In this instance, God chose to speak through Pharaoh Necho to warn Josiah, perhaps to emphasize the absolute divine origin of the message, making Josiah's disobedience even more egregious. This is not an isolated incident; God has used pagan rulers like Cyrus (Isaiah 44:28) and Nebuchadnezzar (Jeremiah 27:6) as instruments of His will. It highlights that God is not limited by human conventions or religious boundaries when it comes to delivering His message or executing His plan. The critical factor is not the messenger's piety, but the message's divine origin, which the Chronicler explicitly affirms here, underscoring God's universal dominion.
Christ-Centered Fulfillment
The tragic disobedience of King Josiah in 2 Chronicles 35:22, leading to his death and the subsequent decline of Judah, stands in stark contrast to the perfect obedience of Jesus Christ, who is the ultimate King. Josiah, despite his good intentions and righteous reign, chose to "hearken not unto the words of Necho from the mouth of God," resulting in his demise and a period of national decline. This human failure highlights the desperate need for a perfectly obedient King. Jesus, the true Son of David and the King of Kings, perfectly fulfilled this need. He consistently "hearkened" to the Father's will, even to the point of death on a cross, declaring, "Not my will, but yours be done" (Luke 22:42). Unlike Josiah, who sought to save his own life through disguise and battle, Christ willingly laid down His life, becoming the ultimate sacrifice, the Lamb of God who takes away the sin of the world (John 1:29). His perfect obedience, even unto death, reversed the curse of disobedience and secured eternal life for all who believe, providing the true spiritual revival and lasting kingdom that Josiah's reign could only foreshadow but not fully achieve. Through Christ, the consequences of human rebellion are overcome, and humanity is offered reconciliation with God, not through a king's valiant but misguided efforts, but through the perfect, obedient sacrifice of the Son of God.