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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 Kings 23:25–30. His three-level outline is real structure in the source text, so it is rendered as structure.
Upon the reading of these verses we must say, Lord, though thy righteousness be as the great mountains - evident, conspicuous, and past dispute, yet thy judgments are a great deep, unfathomable and past finding out, Psa 36:6. What shall we say to this?
I.It is here owned that Josiah was one of the best kings that ever sat upon the throne of David, Kg2 23:25.
As Hezekiah was a non-such for faith and dependence upon God in straits (Kg2 18:5), so Josiah was a non-such for sincerity and zeal in carrying on a work of reformation. For this there was none like him,
1.That he turned to the Lord from whom his fathers had revolted. It is true religion to turn to God as one we have chosen and love. He did what he could to turn his kingdom also to the Lord.
2.That he did this with his heart and soul; his affections and aims were right in what he did. Those make nothing of their religion that do not make heart-work of it.
3.That he did it with all his heart, and all his soul, and all his might - with vigour, and courage, and resolution: he could not otherwise have broken through the difficulties he had to grapple with. What great things may we bring to pass in the service of God if we be but lively and hearty in it!
4.That he did this according to all the law of Moses, in an exact observance of that law and with an actual regard to it. His zeal did not transport him into any irregularities, but, in all he did, he walked by rule.
II.Notwithstanding this he was cut off by a violent death in the midst of his days, and his kingdom was ruined within a few years after.
Consequent upon such a reformation as this, one would have expected nothing but the prosperity and glory both of king and kingdom; but, quite contrary, we find both under a cloud.
1.Even the reformed kingdom continues marked for ruin. For all this (Kg2 23:26) the Lord turned not from the fierceness of his great wrath. That is certainly true, which God spoke by the prophet (Jer 18:7, Jer 18:8), that if a nation, doomed to destruction, turn from the evil of sin, God will repent of the evil of punishment; and therefore we must conclude that Josiah's people, though they submitted to Josiah's power, did not heartily imbibe Josiah's principles. They were turned by force, and did not voluntarily turn from their evil way, but still continued their affection for their idols; and therefore he that knows men's hearts would not recall the sentence, which was, That Judah should be removed, as Israel had been, and Jerusalem itself cast off, Kg2 23:27. Yet even this destruction was intended to be their effectual reformation; so that we must say, not only that the criminals had filled their measure and were ripe for ruin, but also that the disease had come to a crisis, and was ready for a cure; and this shall be all the fruit, even the taking away of sin.
2.As an evidence of this, even the reforming king is cut off in the midst of his usefulness - in mercy to him, that he might not see the evil which was coming upon his kingdom, but in wrath to his people, for his death was an inlet to their desolations. The king of Egypt waged war, it seems, with the king of Assyria: so the king of Babylon is now called. Josiah's kingdom lay between them. He therefore thought himself concerned to oppose the king of Egypt, and check the growing, threatening, greatness of his power; for though, at this time, he protested that he had no design against Josiah, yet, if he should prevail to unite the river of Egypt and the river Euphrates, the land of Judah would soon be overflowed between them. Therefore Josiah went against him, and was killed in the first engagement, Kg2 23:29, Kg2 23:30. Here,
(1.)We cannot justify Josiah's conduct. He had no clear call to engage in this war, nor do we find that he asked counsel of God by urim or prophets concerning it. What had he to do to appear and act as a friend and ally to the king of Assyria? Should he help the ungodly and love those that hate the Lord? If the kings of Egypt and Assyria quarrelled, he had reason to think God would bring good out of it to him and his people, by making them instrumental to weaken one another. Some understand the promise made to him that he should come to his grave in peace in a sense in which it was not performed because, by his miscarriage in this matter, he forfeited the benefit of it. God has promised to keep us in all our ways; but, if we go out of our way, we throw ourselves out of his protection. I understand the promise so as that I believe it was fulfilled, for he died in peace with God and his own conscience, and saw not, nor had any immediate prospect of, the destruction of Judah and Jerusalem by the Chaldeans; yet I understand the providence to be a rebuke to him for his rashness.
(2.)We must adore God's righteousness in taking away such a jewel from an unthankful people that knew not how to value it. They greatly lamented his death (Ch2 35:25), urged to it by Jeremiah, who told them the meaning of it, and what a threatening omen it was; but they had not made a due improvement of the mercies they enjoyed by his life, of which God taught them the worth by the want.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Nobody must think that anything was detracted to the celerity of death because of one’s merits. Enoch was kidnapped, lest malice might spoil his heart, and Josiah, who celebrated the Passover of the Lord in the eighteenth year of his reign in such a manner that he overcame in piousness all the previous kings, did not survive longer through the merits of his faith. No, rather, because grievous destruction threatened the Jewish people, the just king was taken away beforehand. I fear that you, too, were snatched away from us because of some offense on our part, so that, as a just person, you might escape in the eighteenth year of your reign the bitterness of impending evil.
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Summary
This verse functions as a standard concluding formula for the reign of King Josiah, directing the reader to external, more extensive historical records for a complete account of his actions. It underscores the biblical narrative's selective, theologically driven focus while simultaneously affirming its historical veracity by grounding it in verifiable ancient Near Eastern royal annals. This literary device prepares the audience for the subsequent tragic events that lead to Judah's inevitable decline and exile, highlighting the divine purpose behind the biblical record.
Context
Literary Context
This verse immediately follows the somber account of King Josiah's death in battle at Megiddo against Pharaoh Neco of Egypt, as detailed in 2 Kings 23:29-30. It serves as the concluding summary of his reign, which began with his ascension to the throne in 2 Kings 22:1 and was characterized by unparalleled covenant fidelity. The preceding verses (2 Kings 23:25-27) express the tragic reality that despite Josiah's profound reforms and personal righteousness, God's righteous wrath against Judah's deeply entrenched idolatry and the egregious sins of Manasseh would not be averted. Therefore, 2 Kings 23:28 acts as a formal literary transition, bringing closure to the narrative of one of Judah's most righteous kings before the text pivots to the rapid moral and political decline under his successors, culminating in the devastating Babylonian exile.
Historical & Cultural Context
King Josiah's reign (640-609 BC) occurred during a period of significant geopolitical upheaval. The once-dominant Assyrian Empire was in rapid decline, creating a power vacuum that afforded Judah a brief window of renewed independence and an opportunity for sweeping religious reform. Josiah seized this moment, initiating extensive reforms after the pivotal discovery of the Book of the Law in the Temple. His reforms included the systematic destruction of idolatrous altars and practices throughout Judah and even into the former northern kingdom of Israel, alongside the centralization of all legitimate worship in Jerusalem. The phrase "the book of the chronicles of the kings of Judah" points to the common practice in ancient Near Eastern monarchies of maintaining official court annals or state records. These chronicles were meticulously kept by royal scribes, documenting significant events, royal decrees, and the "acts" of kings, serving as primary historical sources for the kingdom's administration and historical memory.
Key Themes
This concluding formula contributes to several foundational themes within the Deuteronomistic History (Joshua-Kings). Firstly, it reinforces the historicity and verifiability of the biblical narrative, grounding it in real events and accessible records, even if those specific ancient documents are no longer extant. The consistent use of this refrain throughout Kings (e.g., for Rehoboam in 1 Kings 14:29 and Jehoiakim in 2 Kings 24:5) underscores the biblical authors' reliance on and appeal to external historical documentation. Secondly, it highlights the selective nature of biblical history, demonstrating that the biblical authors were not aiming for an exhaustive historical encyclopedia but rather a theologically driven narrative, focusing on God's covenant relationship with Israel and Judah. Finally, it subtly emphasizes God's sovereignty over history, as even the meticulous record-keeping of human scribes ultimately serves His broader purposes in preserving the story of His people and their leaders. Josiah's legacy, though tragically cut short, is framed as a beacon of righteousness, as his "acts" were unparalleled since David, as noted in 2 Kings 23:25.
Exposition and Analysis
Key Word Analysis
Meaning "an overhanging, i.e. (by implication) an excess, superiority, remainder." In this context, "the rest" refers to the remaining or unrecorded portions of Josiah's reign and actions that are not explicitly detailed in the biblical narrative. It signifies that the biblical account is not exhaustive but selective, pointing to a larger body of historical information.
This word (plural d'varim) encompasses a broad range of meanings including "word," "matter," "affair," or "deed." Here, it refers to the totality of Josiah's governmental, military, and religious activities and decisions throughout his kingship. It implies a comprehensive record of his reign, extending beyond the highlights chosen for the biblical account.
A primitive root meaning "to grave, by implication, to write (describe, inscribe, prescribe, subscribe)." This word affirms the tangible existence of these historical records. It indicates that the information about Josiah's reign was formally documented by scribes, lending credibility and historical weight to the biblical narrative's assertion that such records existed and were accessible.
Verse Breakdown
"Now the rest of the acts of Josiah, and all that he did,"
This opening clause serves as a comprehensive summary statement, indicating that the biblical account has presented a divinely selected portion of Josiah's deeds, but there exists a larger, more complete record of "all that he did." It acknowledges the vastness of a king's reign and the editorial choices made by the biblical author, who focuses on the theologically significant aspects.
"[are] they not written in the book of the chronicles of the kings of Judah?"
This rhetorical question functions as a strong affirmative statement, asserting that the detailed information about Josiah's reign is indeed preserved in the official royal archives. It directs the reader to a known, authoritative source, lending credibility to the biblical narrative by grounding it in verifiable historical records accessible to the original audience. It also implicitly conveys that the biblical account, while not exhaustive, is authoritative in its chosen theological focus and accurate in its historical claims.
Literary Devices
The primary literary device employed in this verse is Referentiality, where the text explicitly points to an external source for further information. This is a common and recurring feature throughout the books of Kings, creating a sense of historical depth and authenticity by grounding the narrative in verifiable, albeit now lost, ancient Near Eastern archives. The phrase "[are] they not written?" functions as a Rhetorical Question, which, rather than seeking information, serves as an emphatic affirmation. It directly engages the reader, inviting an obvious affirmative answer and thereby reinforcing the historicity of the narrative and the existence of the referenced records. This technique also serves as a Concluding Formula, providing a consistent and recognizable pattern for ending the account of each monarch's reign, signaling a transition and the completion of a specific segment of the historical narrative while pointing to its broader historical context.
Theological and Thematic Connections
This seemingly simple historical note carries profound theological weight, affirming the grounded reality of God's interaction with humanity within verifiable history. It underscores that the biblical narrative is not a collection of myths or fables but a divinely inspired account woven into the fabric of real-world events and human governance. The consistent reference to external chronicles highlights God's meticulous oversight of history, where even human record-keeping serves His ultimate purpose in preserving the story of His covenant people and demonstrating His faithfulness and judgment. It also implicitly teaches us about the sufficiency of Scripture: while not an exhaustive historical encyclopedia, it provides all that is necessary for faith and practice, selectively presenting what is most crucial for understanding God's character, His covenant, and His redemptive plan for humanity.
Reflection and Application
This verse, though a mere historical footnote, invites profound reflection on the nature of truth, history, and divine record-keeping. It assures us that the biblical narrative is not a collection of fables but a divinely inspired account rooted in real events and verifiable records, even if those specific ancient chronicles are no longer extant. For believers, this reinforces trust in the Bible's historical foundation, strengthening our faith in a God who acts decisively within human history. It encourages us to consider the "acts" of our own lives, understanding that while human history may selectively record or forget, all our deeds, words, and even thoughts are known and recorded by God. Just as Josiah's legacy was preserved in both secular and sacred records, our lives contribute to a grander narrative, and our actions have eternal significance. We are called to live lives worthy of remembrance, not for human glory, but in faithful obedience to the God who meticulously oversees all of history, knowing that our true record is kept in heaven.
Questions for Reflection
FAQ
What were "the book of the chronicles of the kings of Judah"?
"The book of the chronicles of the kings of Judah" refers to the official royal annals or state records meticulously maintained by the scribes and historians of the Judean court. These were comprehensive, ongoing historical accounts of the reigns of the kings, documenting their significant actions, policies, military campaigns, and other notable events. It is crucial to understand that these were not the canonical books of 1 and 2 Chronicles that we have in our Bibles today, but rather the primary source documents from which the biblical authors of both Kings and Chronicles drew their historical information. Similar records were kept in other ancient Near Eastern kingdoms, serving as official historical archives. The consistent reference to these chronicles throughout the books of Kings (e.g., 1 Kings 14:29 for Rehoboam, and 2 Kings 1:18 for Ahaziah) underscores the historical grounding and verifiable nature of the biblical narrative for its original audience.
Christ-Centered Fulfillment
While 2 Kings 23:28 is a historical note concluding the account of an earthly king, it points to a profound truth about divine record-keeping and the ultimate fulfillment of all history in Christ. The meticulous documentation of human kings' reigns, even those as righteous as Josiah, ultimately highlights their limitations and the incompleteness of their "acts" in bringing about ultimate salvation. Josiah's tragic death, despite his faithfulness, underscores that even the best human efforts cannot avert God's righteous judgment against sin, foreshadowing the desperate need for a perfect King whose "acts" would truly redeem humanity. Jesus Christ is the ultimate King whose "acts" are not merely recorded in perishable human chronicles but are eternally significant and exhaustively sufficient for salvation. His life, death, and resurrection are the definitive "chronicles" of God's redemptive plan, fully revealed in the Gospels (e.g., John 20:30-31 states the purpose of John's Gospel, while John 21:25 acknowledges the vastness of His deeds). Unlike earthly kings whose full "acts" require external books, the "acts" of Christ, particularly His atoning sacrifice on the cross and His victorious resurrection, are the complete and final revelation of God's saving power, establishing an eternal kingdom that will never pass away (Hebrews 1:8). He is the true Son of David, whose reign fulfills all the promises of the Old Testament kings, and whose "acts" secure eternal life for all who believe (Luke 1:32-33).