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Commentary on 2 Chronicles 35 verses 20–27
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.
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 35:24 vividly records the immediate aftermath of King Josiah's fatal injury at Megiddo, detailing his urgent transport to Jerusalem, his subsequent death, and his burial in the royal sepulchres. This verse encapsulates a moment of profound national tragedy, marking the abrupt end of a significant era of spiritual revival under Judah's most righteous king and initiating a period of widespread, heartfelt mourning across the entire kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several powerful literary devices in 2 Chronicles 35:24 to convey the gravity of the moment. Pathos is profoundly evident, as the narrative evokes deep sorrow and pity for Josiah, a righteous king who meets a tragic, untimely end. The scene is designed to elicit an emotional response from the reader, emphasizing the unfairness of his demise and the profound loss for the nation. There is an element of Irony in Josiah's death; despite his unwavering devotion and extensive reforms, he falls in battle, possibly due to a misjudgment or a failure to discern divine will. This contrasts sharply with the expected divine protection for a righteous king, highlighting the complexities of God's ways and human responsibility. Furthermore, the widespread mourning described serves as a form of Foreshadowing, signaling the imminent decline and eventual destruction of Judah. Josiah's death marks the end of the last great period of revival and stability, setting the stage for the subsequent judgments and exile. The Chronicler's account also exhibits Parallelism with the narrative in 2 Kings 23:29-30, reinforcing the historical veracity and significance of Josiah's death as a pivotal moment in Judah's history.
THEOLOGICAL AND THEMATIC CONNECTIONS
The death of Josiah, as recounted in 2 Chronicles 35:24, presents a profound theological challenge: how could such a righteous and devoted king meet such a tragic end? This tension highlights the complexities of divine sovereignty and human responsibility. While God had promised Josiah that he would be gathered to his fathers in peace and not see the coming disaster (2 Kings 22:20), his death in battle at Megiddo seems to contradict this. Some interpretations suggest Josiah's decision to engage Pharaoh Necho was a misjudgment, perhaps even a direct disobedience to a divine warning delivered through Necho (2 Chronicles 35:21). Regardless, his death underscores that even the most faithful individuals are not immune to hardship, the consequences of human choices, or the broader sweep of God's judgment on a nation. It serves as a stark reminder that God's promises often operate within the framework of human actions and the unfolding of His larger redemptive plan, which sometimes involves the suffering of the righteous.
REFLECTION AND APPLICATION
The tragic end of King Josiah, despite his exemplary righteousness, offers profound lessons for believers today. It challenges our often-simplistic assumptions that faithfulness guarantees an easy or prosperous life, reminding us that even those who walk closely with God may face unexpected suffering, loss, or untimely ends. Josiah's story calls us to trust in God's sovereignty even when circumstances are perplexing and to recognize that divine wisdom may not always align with our immediate understanding of justice or reward. His decision to engage in battle, despite a potential divine warning, underscores the critical importance of spiritual discernment and seeking God's will in all decisions, especially those with significant consequences. We are called to lead with integrity and devotion, as Josiah did, but also to exercise humility and wisdom, recognizing that even noble intentions require divine guidance. Ultimately, Josiah's legacy of reform and the profound national mourning for him highlight the lasting impact of a life lived wholeheartedly for God, inspiring us to pursue righteousness and leave a spiritual legacy that transcends our earthly lifespan.
Questions for Reflection
FAQ
Why did Josiah, a good king, die so tragically?
Answer: The death of Josiah is one of the more perplexing events in the Old Testament, precisely because he is consistently portrayed as one of Judah's most righteous kings. While the text doesn't offer a single definitive reason for his death, several factors are considered. Some scholars interpret Pharaoh Necho's warning to Josiah in 2 Chronicles 35:21 as a divinely inspired message that Josiah failed to heed, making his death a consequence of disobedience or misjudgment. Others see it as a tragic outcome of war, highlighting that even righteous individuals are not immune to the dangers of conflict. It also serves a theological purpose within the Chronicler's narrative: Josiah's death marks the end of Judah's last great spiritual revival and signals the imminent divine judgment and exile, fulfilling prophecies of doom on a nation that had largely turned away from God despite Josiah's efforts. His death, therefore, underscores the gravity of Judah's sin and the inevitability of God's judgment.
What was the significance of being buried "in the sepulchres of his fathers"?
Answer: Being buried "in the sepulchres of his fathers" was highly significant for a king in ancient Judah. Firstly, it confirmed Josiah's legitimate kingship and his place in the unbroken Davidic lineage. This was the traditional burial ground for the kings of Judah, located within or near the City of David in Jerusalem. Secondly, it fulfilled the prophecy given to Josiah in 2 Kings 22:20, where God promised he would "be gathered to your fathers in peace, and your eyes shall not see all the disaster that I will bring upon this place." While he died in battle, his burial in Jerusalem before the Babylonian exile meant he did not witness the ultimate destruction and suffering that befell his people, thus fulfilling the spirit of the prophecy. It signified a peaceful rest from the coming national catastrophe.
How widespread was the mourning for Josiah?
Answer: The text states that "all Judah and Jerusalem mourned for Josiah," indicating a profound and national outpouring of grief. This was not merely a localized or royal family lament, but a widespread expression of sorrow across the entire kingdom. Josiah had led the most extensive spiritual revival since David, cleansing the land of idolatry and restoring the Passover celebration (2 Chronicles 34 and 2 Chronicles 35). His death was seen as a devastating loss, marking the end of an era of righteousness and stability. The depth of this national grief is further emphasized in 2 Chronicles 35:25, which notes that the prophet Jeremiah composed laments for Josiah, indicating the profound and lasting impact of his passing on the spiritual and political landscape of Judah.
CHRIST-CENTERED FULFILLMENT
The tragic death of King Josiah and the profound national mourning it evoked in 2 Chronicles 35:24 find a poignant and ultimately triumphant fulfillment in the person and work of Jesus Christ. Josiah, a righteous king, died prematurely, and his death marked the end of Judah's last great hope, ushering in a period of decline and judgment. This foreshadows, in a limited sense, the death of the truly righteous King, Jesus, who, though perfectly innocent, willingly laid down His life. However, the contrast is crucial: Josiah's death was a consequence of a battle and possibly misjudgment, leading to national despair, whereas Christ's death was a deliberate, atoning sacrifice for the sins of the world, leading to ultimate hope and salvation. The widespread mourning for Josiah, particularly the lamentations composed by Jeremiah, echoes the prophetic mourning for the Messiah, as foretold in Zechariah 12:10-11, where the mourning for the "one whom they have pierced" is compared to the mourning for Josiah at Megiddo. Unlike Josiah, whose burial in the "sepulchres of his fathers" signified a final resting place, Christ's burial in a borrowed tomb was temporary, leading to His glorious resurrection. His death transformed the deepest human sorrow into eternal joy, fulfilling His promise that though His disciples would mourn, their "sorrow will turn into joy" (John 16:20). Through Christ's death and resurrection, the ultimate "mourning" for sin and death is overcome, and His victory ushers in an everlasting kingdom of peace and righteousness, far surpassing the temporary revival under Josiah (Revelation 21:4).