2 Chronicles 35 commentary

The destruction Josiah made of idolatry, was more largely related in the book of Kings. His solemnizing the passover is related here. The Lord's supper resembles the passover more than any other of the Jewish festivals; and the due observance of that ordinance, is a proof of growing piety and devotion. God alone can truly make our hearts holy, and prepare them for his holy services; but there are duties belonging to us, in doing which we obtain this blessing from the Lord.

The Scripture does not condemn Josiah's conduct in opposing Pharaoh. Yet Josiah seems to deserve blame for not inquiring of the Lord after he was warned; his death might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused God to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.

CHAPTER 35

2Ch 35:1-19. Josiah Keeps a Solemn Passover.

1-3. Moreover Josiah kept a passover--(See on 2Ki 23:21). The first nine verses give an account of the preparations made for the celebration of the solemn feast [2Ch 35:1-9]. The day appointed by the law was kept on this occasion (compare 2Ch 30:2, 13). The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare 2Ch 29:5). The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded (2Ch 35:3) to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (2Ch 33:7), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.

4. prepare yourselves by the houses of your fathers, after your courses--Each course or division was to be composed of those who belonged to the same fathers' house.

according to the writing of David and ... Solomon--Their injunctions are recorded (2Ch 8:14; 1Ch 23:1-26:32).

5. stand in the holy place--in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests (2Ch 30:16-18).

6. So kill the passover, &c.--The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers (Ex 12:3). But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (2Ch 35:7-9) they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.

7. Josiah gave to the people ... lambs and kids--These were in all probability destined for the poor; a lamb or a kid might be used at convenience (Ex 12:5).

and ... bullocks--which were offered after the lambs on each of the successive days of the feast.

8-9. his princes--These gave to the priests and Levites; as those of Hezekiah's princes (2Ch 30:24). They were ecclesiastical princes; namely, Hilkiah the high priest (2Ch 34:9). Zechariah, probably the second priest of the Eleazar (2Ki 16:18), and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided (2Ch 35:9), some of their eminent brethren who had been distinguished in Hezekiah's time (2Ch 31:12-15), gave a large additional contribution for the use of the Levites exclusively.

10-11. So the service was prepared, &c.--All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people (2Ch 30:17). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.

12. they removed the burnt offerings--Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."

13. they roasted the passover with fire according to the ordinance--(See Ex 12:7-9). This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans (1Sa 2:14).

divided them speedily among the people--The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings--for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (Le 7:15-18).

14. afterwards they made ready for themselves, and for the priests--The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.

15. And the singers ..., were in their place--While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.

18. there was no passover like to that kept in Israel from the days of Samuel--One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiæ, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel" [2Ki 23:22]. The meaning is the same in both passages, for Samuel concluded the era of the judges.

all Judah and Israel that were present--The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which [2Ch 35:7], at ten to a company, would make 376,000 persons attending the feast.

19. In the eighteenth year of the reign Josiah was this passover kept--"It is said (2Ki 22:3) that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at 2Ch 34:8-35:19) must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare 2Ch 29:3). "The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [Bertheau].

2Ch 35:20-27. His Death.

20. After all this, when Josiah had prepared the temple--He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.

Necho king of Egypt came up to fight against Carchemish by Euphrates--Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [Van De Velde].

21-22. But he sent ambassadors ... What have I to do with thee, thou king of Judah?--Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded [2Ch 35:23].

24. took him out of that chariot, and put him in the second chariot--the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.

25. Jeremiah lamented for Josiah, &c.--The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (Zec 12:11).

Put the holy ark in the house - It is likely that the priests had secured this when they found that the idolatrous kings were determined to destroy every thing that might lead the people to the worship of the true God. And now, as all appears to be well established, the ark is ordered to be put into its own place.

For an ample account of this passover and the reformation that was then made, see on 2Kgs 23:1 (note), etc., and the places marked in the margin.

They killed the passover - The people themselves might slay their own paschal lambs, and then present the blood to the priests, that they might sprinkle it before the altar; and the Levites flayed them, and made them ready for dressing.

There was no passover like to that - "That which distinguished this passover from all the former was," says Calmet, "the great liberality of Josiah, who distributed to his people a greater number of victims than either David or Solomon had done."

Necho king of Egypt - Pharaoh the lame, says the Targum.

God commanded me to make haste - The Targum gives a curious turn to this and the following verse: "My idol commanded me to make haste; refrain therefore from me and my idol which is with me, that he betray thee not. When he heard him mention his idol, he would not go back; and he hearkened not unto the words of Necho, which he spake concerning his idol." Here is the rabbinical excuse for the conduct of Josiah.

The second chariot - Perhaps this means no more than that they took Josiah out of his own chariot and put him into another, either for secrecy, or because his own had been disabled. The chariot into which he was put might have been that of the officer or aid-de-camp who attended his master to the war. See the note on 2Kgs 22:20.

Behold, they are written in the lamentations - The Hebrews had poetical compositions for all great and important events, military songs, songs of triumph, epithalamia or marriage odes, funeral elegies, etc. Several of these are preserved in different parts of the historical books of Scripture, and these were generally made by prophets or inspired men. That composed on the tragical end of this good king by Jeremiah is now lost. The Targum says, "Jeremiah bewailed Josiah with a great lamentation; and all the chiefs and matrons sing these lamentations concerning Josiah to the present day, and it was a statute in Israel annually to bewail Josiah. Behold, these are written in the book of Lamentations, which Baruch wrote down from the mouth of Jeremiah.

And his deeds, first and last - "The former things which he did in his childhood, and the latter things which he did in his youth; and all the judgments which he pronounced from his eighth year, when he came to the kingdom, to his eighteenth, when he was grown up, and began to repair the sanctuary of the Lord; and all that he brought of his substance to the hand of judgment, purging both the house of Israel and Judah from all uncleanness; behold, they are written in the book of the Kings of the house of Israel, and of the house of Judah." - Targum. These general histories are lost; but in the books of Kings and Chronicles we have the leading facts.

The house - In the holy of holies. Whence, it may seem, it had been removed, by some of the wicked kings of Judah, possibly by Josiah's father Amon. A burden - Or, that it might not be a burden, so these words are to be joined with the former, as the reason why Solomon built this house, that the ark might have a constant and fixed habitation, and not need to be carried from place to place upon their shoulders, as it had been done while it was in the tabernacle. Ministers must look upon themselves as servants both to Christ, and to the people, for his sake. They must take care and take pains, and lay themselves out to the utmost, both for the honour and glory of God, and for the benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy.

Stand - Or, minister, (as that word is frequently used) in the court of the priests. According - According to the several families both of the people, whom he calls their brethren, lest they should despise them, or grudge to serve them, and of the Levites. For the passover was to be eaten by the several families according to their numbers, and therefore he commands these persons, that when the paschal lambs were brought to them to be killed, they might so order the matter, that they might be distributed to the several families whether of the Levitical or other tribes.

Princes - Not the political, but ecclesiastical princes, or the chief of the priests and Levites, whose names here follow. Levites - For the use of any of the families of them, as need should be. For they supposed the thirty thousand which the king had given were not sufficient for all the families.

Removed - Some of the lesser cattle; for these also might be offered as burnt - offerings, Lev 1:10, and hence it may seem that all these small cattle were not given for paschal - lambs, but were to be offered as burnt - offerings for the people. And these they put apart lest they should be confounded with them which were for another use; and, that they might not be hindered from that which was their present work, that they might give, the paschal - lambs or kids. To offer - These words may belong to the last words, and to the paschal - lambs, which they were first to offer to the Lord, by killing them and sprinkling the blood, and then to give to the people; though the giving be here mentioned before the offering, such transpositions being usual in scripture. Oxen - As they did with the lesser cattle; they removed those oxen which were to be offered as burnt - offerings, from those which were to be offered as peace - offerings.

Like to that - The whole solemnity was performed exactly according to the law, whereas in Hezekiah's passover there were several irregularities: likewise Josiah furnished the whole congregation with beasts for sacrifice at his own charge, which no king ever did before him.

After all - When he and his people hoped that God was reconciled, and the foundation of a lasting happiness laid, their hopes were quickly blasted. So much are men often mistaken in their judgments about the designs of God's providence.

The house - Against the house of the king of Assyria, between whom and me there is war. It is at thy peril, if thou engage against one who has both a better army, and a better cause and God on his side.

Hearkened not - How can we think to prosper in our ways, if we do not acknowledge God in them!

To this day - In all their succeeding lamentations for their publick calamities, they remembered Josiah's death as their first and fatal blow, which opened the flood - gates to all their following miseries.

3 And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build: it shall not be a burden upon your shoulders : serve now the LORD your God, and his people Israel.

Or, and which were holy.

In the Temple: Or, in the Holy of Holies. Whence, it may seem, it had been removed, either 1. by some of the Wicked and Idolatrous Kings of Judah, possibly by Josiahs Father Amon; which peradventure may be implied by that expression, ch. 33. 23. Amon trespassed more and more, i. e. more than he or his Father Manasseh had done, which seems to point at some very enormous Crime committed by him. Or, 2. By Josiahs Order, that the Temple might be thoroughly repaired both in the Holy place, and in the Most Holy place, which some of the Idolatrous Kings of Judah, it may be, had defaced or defiled; and therefore it was to be searched in order to its Reparation; and to that end it might seem fit to remove the Ark: And upon this Occasion Hilkiah might find the Original Book of the Law which was written by the Hands of Moses, and by Gods Command was laid beside the Ark, and upon the removal of the Ark was easily discovered.

Or, that it might not be a burden, &c. So these words are to be joyned with the former, as the reason why Solomon built this House, that the Ark might have a constant and fixed Habitation, and not need to be carried from place to place upon their Shoulders, as it had been done whilest it was in the Tabernacle. And withal this is mentioned as an Argument to quicken them to the more diligent Service of God in their present work, because they were freed from that troublesome part of their Office which lay upon their Forefathers.

Marginal references: 1 [illegible: 1 word]

5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites .

Or, minister, as that word is frequently used.

i. e. In the Court of the Priests, which is so called elsewhere, as hath been noted before.

i. e. According to the several Families both of the People, whom he calls their Brethren, lest they should despise them or grudge to serve them, and of the Levites. For the Passover was to be eaten by the several Families according to their numbers, Exod. 12. 3. And therefore he commands these persons, that when the Paschal Lambs were brought to them to be killed, as they were, v. 7, 8, 9. they might so order the matter, that they might be distributed to the several Families, whether of the Levitical or other Tribes.

Marginal references: [illegible: 1 span]; [illegible: 1 span]; [illegible: 1 span]

6 So kill the passover, and sanctifie your selves, and prepare your brethren , that they may do according to the word of the LORD, by the hand of Moses.

By purifying them and quickning them to fit themselves for so great and solemn a Work.

Marginal references: [illegible: 1 span]

7 And Josiah gave to the people of the stock, lambs and kids , all for the passover-offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks : these were of the kings substance.

For either of these might be used for the Paschal-offering, Exod. 12. 5.

Which were to be offered after the Lambs upon the several days of the Feast of Unleavened Bread.

Marginal references: [illegible: 1 span]

8 And his princes gave willingly unto the people, to the priests and to the Levites : Hilkiah, and Zechariah, and Jehiel, rulers of the house of God , gave unto the priests for the passoverofferings, two thousand and six hundred small cattel, and five hundred oxen.

Not the Political, but Ecclesiastical Princes, or the Chief of the Priests and Levites, whose Names here follow.

For the use of any of the Families of any of them as need should be. For they supposed the 30000 which the King had given were not sufficient for all the Families, Or, the King gave his Cattel to the People onely or principally, for they onely are mentioned for that Gift, v. 7. And therefore these persons here named give their Cattel not onely to the People, but also to the Priests and to the Levites, as it is here expressed. And the Levites being not yet sufficiently provided for, some of their Brethren named v. 9. gave 5000 more peculiarly unto the Levites, as is there said.

For so they were; Hilkiah being the High-priest, and the other the two Chief Priests of the two Lines of Eleazar and Ithamar, who many times were to officiate in the High-priests stead, and were in Power and Dignity next to him; and were in some sort joynt-commissioners with him in ruling the Affairs of the Temple.

Marginal references: [illegible: 1 span]

11 And they killed the passover, and the priests sprinkled the blood from their hand, and the Levites flayed them .

Which they did, though properly it belonged to the Priests, because the Priests, who were sanctified, were not sufficient for that Work, there being so many thousands of the Cattel; and they were fully employed in the killing of the Sacrifices and the sprinkling of the Blood, which was more properly the Priests work than the other.

Marginal references: [illegible: 1 word] ▪ [illegible: 1+ letters]9.

12 And they removed the burnt-offerings , that they might give according to the divisions of the families of the people, to offer unto the LORD , as it is written in the book of Moses, and so did they with the oxen .

i. e. Those Cattel which were to be offered for Burnt-offerings, to wit, some of the lesser Cattel: for these also might be offered as burnt-offerings. Levit. 1. 10. And hence it may seem that all these small Cattel were not given to the People to be eaten by them for their Paschal-lambs, but that some of them were to be offered as burnt-offerings for the People. And these they put apart by themselves, partly lest they should be confounded with them which were for another use; and partly, that they might not be hindred from that which was their present and more immediate work, as it follows, that they might give, To wit, the Paschal-lambs or Kids.

These words may belong either 1. to the more remote words, the burnt-offerings, the other words being to be put within a Parenthesis, or there being a trajection in the words, which is frequent in Scripture, and which is here observed by some learned Interpreters. Or, 2. to the last words, and to the Paschal-lambs, which they were first to be offered to the Lord, by Killing them and sprinkling the Blood, as was noted before, and then to be given to the People; though the giving be here mentioned before the offering; such transpositions being usual in Scripture and other Authors.

To wit, as they did with the lesser Cattel, of which see the first Note on this Verse. They removed those Oxen which were to be offered as Burnt-offerings, from those which were to be offered as Peace▪ offerings.

Marginal references: Lev. 3. 3.

13 And they rosted the passover with fire, according to the ordinance: but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people.

Those from which the Burnt-offerings were removed, v. 12. to wit, the Peace-offerings, part of which fell to the share of the Offerer, who was Josiah, and by his Gift to the People.

Marginal references: Exod. 12. 8, 9.; Heb. made them run.

14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt-offerings, and the fat until night: therefore the Levites prepared for themselves, and for the priests the sons of Aaron.

To wit, the Paschal-lambs, and their part of the Peace-offerings.

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.

When he and his People hoped that God was reconciled and the Foundation of a solid and lasting Happiness was laid, their Hopes were quickly blasted. So much are men oft mistaken in their Judgments about the Designs of Gods Counsel and Providence.

Which the Assyrian had lately taken from the King of Egypt; of which he boasts, Isa. 10. 9.

Marginal references: 2 Kin. 23. 2[illegible: 1+ letters]. Jer. 46. 2.; Heb. house

21 But he sent Embassadors 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 hast: forbear thee from meddling with God, who is with me, that he destroy thee not.

Heb. against the house or family of my war; i. e. Against the House of the King of Assyria, between whom and me there is War.

Either his False God by their lying Priests: Or the True God either 1. by some Prophet: For Gods Prophets used sometimes to deliver or send Commands from God to Heathen Kings. Though it is not probable either that Pharaoh would regard the Command of the True God: Or that a Prophet of the Lord would not acquaint Josiah with this Message: Or that Josiah would oppose Pharaoh in a War undertaken by Gods Command. Or rather 2 by a Dream, as God spoke to another Heathen King, Abimelech, Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage, that Josiah might not assist his Enemies.

Marginal references: Heb. the house of my war.

22 Nevertheless, Josiah would not turn his face from him , but disguised himself , that he might sight with him, and hearkened not unto the words of Necho, from the mouth of God , and came to sight in the valley of Megiddo.

Being peradventure incouraged to do so by a Misinterpretation of that Promise made to him, ch. 34. 28. Thou shalt be gathered to thy grave in peace. Thus God over-rules the Errours and Miscarriages of Men to the Accomplishment of his own Counsels.

Changed his Habit, that he might not give his Enemies the Advantage of aiming at his Person, which he wisely thought they would do, that being a likely Course to end their Trouble, as indeed it proved.

Either 1. which Pharaoh sent to him in the Name of God or as coming from Gods Mouth. Or rather 2. which Pharaoh received from the Mouth of God, who was pleased some way or other to impart his Mind to him; and which Pharaoh acquainted him with by the Command of God. And therefore Josiah is here blamed for not hearkening to this Message. Although if he sinned herein, it was onely a Sin of Ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his Testimony, which he had good reason to suspect in this matter. Yet, methinks, he ought so far to have regarded it, as to have enquired the Mind of God about it; which he neglected to do, and therefore he cannot be wholly excused, and is here taxed for it.

Marginal references: So 1 Kin. 22. [illegible: 1+ letters]0.

25 And Jeremiah lamented for Josiah, and all the singing men, and the singing women spake to Josiah in their lamentations to this day , and made an ordinance in Israel, and behold, they are written in the lamentations .

In all their succeeding Lamentations for their publick Calamities, and for the ruine of their City, and Temple, and State, and Church, they remembred Josiahs death as their first and most fatal Blow, and as that which opened the Flood-gates to all their following Miseries, and it was ordained that they should do, as the next words intimate.

Either in that Canonical Book of Jeremies Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities, which is since lost.

26 Now the rest of the acts of Josiah, and his goodness , according to that which was written in the law of the LORD,

Either 1. his Piety towards God and his House. Or 2 his Penignity, Clemency, and Kindness towards all his Subjects, being of 2 most tender Disposition and Carriage both towards God, ch. 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah, which is wholly taken up with the former, and speaks little or nothing of the latter, and with the following words; and it doth not disagree with the Hebrew word hesed, which though it doth most frequently express kindness to Men, yet sometimes it notes a Mans Piety to God and his House, as is manifest from, Nehem. 13. 14.

Marginal references: Heb. kindnesses. Ch. 32. 32.

2Ch 35:1 2Ch 35:1 contains the superscription-like statement, that Josiah held a passover to the Lord; and they held the passover in the 14th day of the first month, consequently at the time fixed in the law. It happened otherwise under Hezekiah (2Ch 30:2, 2Ch 30:13, and 2Ch 30:15). With 2Ch 35:2 commences the description of the festival: and first we have the preparations, the appointment of the priests and Levites to perform the various services connected with the festival (2Ch 35:2-6), and the procuring of the necessary beasts for sacrifice (2Ch 35:10-15); then the offering of the sacrifices and the preparation of the meals (2Ch 35:10-15); and finally the characterization of the whole festival (2Ch 35:16-19).

2Ch 35:2

He appointed the priests according to their guards or posts, i.e., according to the service incumbent upon each division, and “he strengthened them for the service of the house of Jahve,” namely, by encouraging speech, and by teaching as to the duties devolving upon them, according to the provisions of the law. Cf. the summons of Hezekiah, 2Ch 29:5.; and as to the יחזּק, Neh 2:18.

2Ch 35:3-4

The Levites are designated “those teaching all Israel, those holy to the Lord,” in reference to what is commanded them in the succeeding verses. The Keth. מבונים does not elsewhere occur, and must be regarded as a substantive: the teachers; but it is probably only an orthographical error for מבינים (Neh 8:7), as the Keri demands here also. As to the fact, cf. 2Ch 17:8. The Levites had to teach the people in the law. Josiah said to them, “Set the ark in the house which Solomon did build; not is to you to bear upon the shoulder;” i.e., ye have not any longer to bear it on your shoulders, as formerly on the journey through the wilderness, and indeed till the building of the temple, when the ark and the tabernacle had not yet any fixed resting-place (1Ch 17:5). The summons וגו את־ערון וּ תּן is variously interpreted. Several Rabbins regard it as a command to remove the ark from its place in the most holy place into some subterranean chamber of the temple, so as to secure its safety in the event of the threatened destruction of the temple taking place. But this hypothesis needs no refutation, since it in no way corresponds to the words used. Most ancient and modern commentators, on the other hand, suppose that the holy ark had, during the reigns of the godless Manasseh and Amon, either been removed by them from its place, or taken away from the most holy place, from a desire to protect it from profanation, and hidden somewhere; and that Josiah calls upon the Levites to bring it back again to its place. Certainly this idea is favoured by the circumstance that, just as the book of the law, which should have been preserved in the ark of the covenant, had been lost, and was only recovered when the temple was being repaired, so the ark also may have been removed from its place. But even in that case the sacred ark would have been brought back to its place, according to the law, at the completion of the purification of the temple, before the king and people made the covenant with Jahve, after the law had been read to them in the temple, and could not have remained in its hiding-place until the passover. Still less probable is Bertheau’s conjecture, “that the Levites bore the just reconsecrated ark upon their shoulders at the celebration of the passover, under the idea that they were bound by the law to do so; but Josiah taught them that the temple built by Solomon had caused an alteration in that respect. They were no longer bearers of the ark; they might set it in its place, and undertake other duties.” For the idea that the Levites bore the ark at the celebration of the passover is utterly inconsistent with the context, since 2Ch 35:3-6 do not treat of what was done at the passover, but merely of that which was to be done. But even if we were to alter “they bare” into “they wished to bear,” yet there is no historic ground for the idea attributed by Bertheau to the Levites, that at the celebration of the passover the ark was to be brought forth from the most holy place, and carried in procession in the temple courts or elsewhere. Finally, the reasons stated for the call, וגו תּנוּ, cannot be made to harmonize with the two views above mentioned. If it was only the bringing back of the ark to its ancient place in the most holy place which is here spoken of, why are the words “which Solomon built” added after בּבּית; and why is the command based upon the statement, “Ye have not to carry it any more upon your shoulders, but are to serve the Lord your God and His people in another way”? Both the additional clause and these reasons for the command show clearly that Josiah, in the words וגו תּנוּ, did not command something which they were to do at the approaching passover, but merely introduces therewith the summons: “Serve now the Lord,” etc. R. Sal. saw this, and has given the sense of the verse thus: quum non occupemini amplius ullo labore vasa sacra portandi, Deo servite et populo ejus mactando et excoriando agnos paschales v. 4ff. It therefore only remains to ascertain how this signification is consistent with the words בּבּית הק את־ארון תּנוּ. The exhortation, “Set the ark in the house,” must certainly not be understood to mean, “Leave it in the place where it has hitherto stood,” nor, “Bring the sacred ark back into the house;” for נתן with בּ does not mean to bring back, but only to place anywhere, set; and is here used not of material placing, but of mental. “Set the ark in the house” is equivalent to, “Overlook, leave it in the temple; you have not any longer, since Solomon built a house for it, to bear it upon your shoulders;” i.e., Think not on that which formerly, before the building of the temple, belonged to your service, but serve the Lord and His people now in the manner described in 2Ch 35:4. The interpretation of the words as denoting a material setting or removing of the ark, is completely excluded by the facts, (1) that in the description of what the Levites did at the passover, “according to the command of the king,” which follows (2Ch 35:10-15), not a word is said of the ark; and (2) that the bearing of the ark into the most holy place was not the duty of the Levites, but of the priests. The duty of the Levites was merely to bear the ark when it had to be transported for great distances, after the priests had previously wrapped it up in the prescribed manner. In 2Ch 35:4-6 the matters in which they are to serve the Lord in the preparation of the passover are more fully stated. The Keth. הכונו is imper. Niphal, הכּונוּ, Make yourselves ready according to your fathers'-houses, in your divisions, according to the writing of David. בּ in בּכתב, as in בּמצות,   2Ch 29:25; but כּתב does not = מצות, but is to be understood of writings, in which the arrangements made by David and Solomon in reference to the service of the Levites were recorded.

2Ch 35:5 “Stand in the sanctuary for the divisions of the fathers'-houses of your brethren, the people of the nation, and indeed a part of a father's-house of the Levites;” i.e., Serve your brethren the laymen, according to their fathers'-houses, in the court of the temple, in such fashion that a division of the Levites shall fall to each father's-house of the laymen; cf. 2Ch 35:12. So Bertheau correctly; but he would erase the ו before הלקּת without sufficient reason. Older commentators have supplied the preposition ל before הלקּת: Stand, according to the divisions of the fathers'-houses, and according to the division of a father's-house of the Levites; which gives the same sense, but can hardly be justified grammatically.

2Ch 35:6

Kill the passover, and sanctify yourselves, and prepare it (the passover) for your brethren (the laymen), doing according to the word of the Lord by Moses (i.e., according to the law of Moses). The sanctification mentioned between the killing and the preparation of the passover probably consisted only in this, that the Levites, after they had slain the lamb, had to wash themselves before they gave the blood to the priest to sprinkle upon the altar (cf. 2Ch 35:11 and 2Ch 30:16). As to the slaying of the lamb by the Levites, cf. the remarks on 2Ch 30:16.

2Ch 35:7-9

The bestowal of beasts for sacrifice on the part of the king and his princes. - 2Ch 35:7. The king gave (ירם as in 2Ch 30:24) to the sons of the people small cattle, viz., lambs and young goats, all for the passover-offerings, for all that were present, to the number of 30,000 (head), and 3000 bullocks from the possession of the king (cf. 2Ch 31:3; 2Ch 32:29). כּל־הנּמצא is all the people who were present, who had come to the feast from Jerusalem and the rest of Judah without having brought lambs for sacrifice.

2Ch 35:10-15

The preparation of the paschal sacrifice and the paschal meals. - 2Ch 35:10 leads on to the carrying out of the arrangements. “So the service was prepared;” the preparation for the festival mentioned in 2Ch 35:3-9 was carried out. The priests stood at their posts (cf. 2Ch 30:16), and the Levites according to their courses, according to the command of the king (in 2Ch 35:4 and 2Ch 35:5).

2Ch 35:16-19

The character of the passover and Mazzoth festivals. - 2Ch 35:16. “So all the service of the Lord was prepared the same day, in regard to the preparing of the passover, and the offering of the burnt-offerings upon the altar, according to the command of the king.” This statement, like that in 2Ch 35:10, summarizes all that precedes, and forms the transition to the concluding remarks on the whole festival. ההוּא בּיּום is not to be limited to the one afternoon and evening of the fourteenth day of the month, but refers to the whole time of the festival, just as יום in Gen 2:4 embraces the seven days of creation. “עלות are the עלה and the חלבים (2Ch 35:14)” (Berth.); but it by no means follows from that, that “at the passover, besides the regular burnt-offering (Num 28:4), no burnt-offering would seem to have been offered,” but rather that the words have a more general signification, and denote the sacrifices at the passover and Mazzoth festivals.

2Ch 35:20 The end of Josiah’s reign; his death in battle against Pharaoh Necho. Cf. 2Ki 23:25-30. - The catastrophe in which the pious king found his death is in 2 Kings introduced by the remark, that although Josiah returned unto the Lord with all his heart and all his soul and all his strength, and walked altogether according to the law, so that there was no king before him, and none arose after him, who was like him, yet the Lord did not turn away from the fierceness of His great wrath against Judah, and resolved to remove Judah also out of His sight, because of the sins of Manasseh. This didactic connecting of the tragical end of the pious king with the task of his reign, which he followed out so zealously, viz., to lead his people back to the Lord, and so turn away the threatened destruction, is not found in the Chronicle. Here the war with Necho, in which Josiah fell, is introduced by the simple formula: After all this, that Josiah had prepared the house, i.e., had restored and ordered the temple worship, Necho the king of Egypt came up to fight at Carchemish on the Euphrates, and Josiah went out against him. For further information as to Necho and his campaign, see on 2Ki 23:29.

2Ch 35:21

Then he (Pharaoh Necho) sent messengers to him, saying, “What have I to do with thee, thou king of Judah? Not against thee, thee, (do I come) to-day (now), but against my hereditary enemy; and God has said that I must make haste: cease from God, who is with me, that I destroy thee not.” ולך מה־לּי, see Jdg 11:12; 2Sa 16:10. אתּה is an emphatic repetition of the pronominal suffix; cf. Gesen. Gr. §121. 3. היּום, this day, that is, at present. מלחמתּי בּית does not signify, my warlike house, but, the house of my war, i.e., the family with which I wage war, equivalent to “my natural enemy in war, my hereditary enemy.” This signification is clear from 1Ch 18:10 and 2Sa 8:10, where “man of the war of Tou” denotes, the man who waged war with Tou.When Bertheau, on the contrary, denies this signification, referring to 1Ch 18:10 for support, he would seem not to have looked narrowly at the passage cited; and the conjecture, based upon 3 Esr. 1:25, which he, following O. F. Fritzsche, brings forward, מלחמתּי לא־פּרת, “on the Euphrates is my war,” gains no support from the passage quoted. For the author of this apocryphal book, which was written on the model of the lxx, has not translated the text he uses, but only paraphrased it: οὐχὶ πρὸς σὲ ἐξαπέσταλμαι, ὑπὸ κυρίου τοῦ Θεοῦ ἐπὶ γὰρ τοῦ Εὐφράτου ὁ πόλεμος μού ἐστι, καὶ κύριος μετ ̓ ἐμοῦ ἐπισπεύδων ἐστίν. Neither the lxx nor Vulg. have read and translated פּרת in their original text; for they run as follows: οὐκ ἐπὶ σὲ ἥκω (taking אתּה for אהת) σήμερον πόλεμον ποιῆσαι, καὶ ὁ Θεὸς εἶπεν κατασπεῦσαι με. Vulg.: Non adversus te hodie venio, sed contra aliam pugno domum, ad quam me Deus festinato ire praecepit.

The God who had commanded Pharaoh to make haste, and whom Josiah was not to go against, is not an Egyptian god, as the Targ. and many commentators think, referring to Herod. ii. 158, but the true God, as is clear from 2Ch 35:22. Yet we need not suppose, with the older commentators, that God had sive per somnium sive per prophetam aliquem ad ipsum e Judaea missum spoken to Pharaoh, and commanded him to advance quickly to the Euphrates. For even had Pharaoh said so in so many words, we could not here think of a divine message made known to him by a prophet, because God is neither called יהוה nor האלהים, but merely אלהים, and so it is only the Godhead in general which is spoken of; and Pharaoh only characterizes his resolution as coming from God, or only says: It was God’s will that Josiah should not hinder him, and strive against him. This Pharaoh might say without having received any special divine revelation, and after the warning had been confirmed by the unfortunate result for Josiah of his war against Necho; the biblical historian also might represent Necho’s words as come from God, or “from the mouth of God.”

2Ch 35:22-24

But Josiah turned not his face from him, i.e., did not abandon his design, “but to make war against him he disguised himself.” התהפּשׂ denotes elsewhere to disguise by clothing, to clothe oneself falsely (2Ch 18:29; 1Ki 20:38; 1Ki 22:30), and to disfigure oneself (Job 30:18). This signification is suitable here also, where the word is transferred to the mental domain: to disfigure oneself, i.e., to undertake anything which contradicts one’s character. During his whole reign, Josiah had endeavoured to carry out the will of God; while in his action against Pharaoh, on the contrary, he had acted in a different way, going into battle against the will of God.Bertheau would alter התחפשׂ into    התחזק, because the lxx, and probably also the Vulg., Syr., 3 Esr. 2Ch 1:16, and perhaps also Josephus, have so read. But only the lxx have ἐκραταιώθη, Vulg. praeparavit, 3 Esr. ἐπεχείρει; so that for התחזק only the lxx remain, whose translation gives no sufficient ground for an alteration of the text. התחזק, to show oneself strong, or courageous, is not at all suitable; for the author of the Chronicle is not wont to regard enterprises undertaken against God’s will, and unfortunate in their results, as proofs of physical or spiritual strength.

As to the motive which induced Josiah, notwithstanding Necho’s warning, to oppose him by force of arms, see the remark on 2Ki 23:29. The author of the Chronicle judges the matter from the religious point of view, from which the undertaking is seen to have been against the will of God, and therefore to have ended in Josiah’s destruction, and does not further reflect on the working of divine providence, exhibited in the fact that the pious king was taken away before the judgment, the destruction of the kingdom of Judah, broke over the sinful people. For further information as to the Valley of Megiddo, the place where the battle was fought, and on the death of Josiah, see 2Ki 23:29. The העבירוּני, bring me forth (2Ch 35:23), is explained in 2Ch 35:24 : his servants took him, mortally wounded by an arrow, from the war-chariot, and placed him in a second chariot which belonged to him, and probably was more comfortable for a wounded man.

2Ch 35:25-27

The death of the pious king was deeply lamented by his people. The prophet Jeremiah composed a lamentation for Josiah: “and all the singing-men and singing-women spake in their lamentations of Josiah unto this day;” i.e., in the lamentation which they were wont to sing on certain fixed days, they sung also the lamentation for Josiah. “And they made them (these lamentations) an ordinance (a standing custom) in Israel, and they are written in the lamentations,” i.e., in a collection of lamentations, in which, among others, that composed by Jeremiah on the death of Josiah was contained. This collection is, however, not to be identified with the Lamentations of Jeremiah over the destruction of Jerusalem and the kingdom of Judah, contained in our canon. - On 2Ch 35:26. cf. 2Ki 23:28. הסדיו as in 2Ch 32:32. בת כּכּתוּב, according to that which is written in the law of Moses, cf. 2Ch 31:3. וּדבריו is the continuation of דּברי יתר (2Ch 35:26).

The Reign of Josiah. (b. c. 623.)

1 Moreover Josiah kept a passover unto the Lord in Jerusalem: and they killed the passover on the fourteenth day of the first month. 2 And he set the priests in their charges, and encouraged them to the service of the house of the Lord , 3 And said unto the Levites that taught all Israel, which were holy unto the Lord , Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the Lord your God, and his people Israel, 4 And prepare yourselves by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son. 5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites. 6 So kill the passover, and sanctify yourselves, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moses. 7 And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance. 8 And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred small cattle, and three hundred oxen. 9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand small cattle, and five hundred oxen. 10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment. 11 And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them. 12 And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the Lord , as it is written in the book of Moses. And so did they with the oxen. 13 And they roasted the passover with fire according to the ordinance: but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people. 14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron. 15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them. 16 So all the service of the Lord was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the Lord , according to the commandment of king Josiah. 17 And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days. 18 And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. 19 In the eighteenth year of the reign of Josiah was this passover kept.

The destruction which Josiah made of idols and idolatry was more largely related in the Kings, but just mentioned here in the foregoing chapter (v. 33); but his solemnizing the passover, which was touched upon there (2 Kings xxiii. 21), is very particularly related here. Many were the feasts of the Lord, appointed by the ceremonial law, but the passover was the chief. It began them all in the night wherein Israel came out of Egypt; it concluded them all in the night wherein Christ was betrayed; and in the celebration of it Hezekiah and Josiah, those two great reformers, revived religion in their day. The ordinance of the Lord's supper resembles the passover more than it does any of the Jewish festivals; and the due observance of that ordinance, according to the rule, is an instance and means both of the growing purity and beauty of churches and of the growing piety and devotion of particular Christians. Religion cannot flourish where that passover is either wholly neglected or not duly observed; return to that, revive that, make a solemn business of that affecting binding ordinance, and then, it is to be hoped, there will be a reformation in other instances also.

In the account we had of Hezekiah's passover the great zeal of the people was observable, and the transport of devout affection that they were in; but little of the same spirit appears here. It was more in compliance with the king that they all kept the passover (v. 17, 18) than from any great inclination they had to it themselves. Some pride they took in this form of godliness, but little pleasure in the power of it. But, whatever defect there was among the people in the spirit of the duty, both the magistrates and the ministers did their part and took care that the external part of the service should be performed with due solemnity.

I. The king exhorted and directed, quickened and encouraged, the priests and Levites to do their office in this solemnity. Perhaps he saw them remiss and indifferent, unwilling to go out of their road or mend their pace. If ministers are so, it is not amiss for any, but most proper for magistrates, to stir them up to their business. Say to Archippus, Take heed to thy ministry, Col. iv. 17. Let us see how this good king managed his clergy upon this occasion. 1. He reduced them to the office they were appointed to by the law of Moses (v. 6) and the order they were put into by David and Solomon, v. 4. He set them in their charge, v. 2. He did not cut them out new work, nor put them into any new method, but called them back to their institution. Their courses were settled in writing; let them have recourse to that writing, and marshal themselves according to the divisions of their families, v. 5. Our rule is settled in the written word; let magistrates take care that ministers walk according to that rule and they do their duty. 2. He ordered the ark to be put in its place. It should seem, it had of late been displaced, either by the wicked kings, to make room for their idols in the most holy place, or by Hezekiah, to make room for the workmen that repaired the temple. However it was, Josiah bids the Levites put the ark in the house (v. 3), and not carry it about from place to place, as perhaps of late they had done, justifying themselves therein by the practice before the temple was built. Now that the priests were discharged from this burden of the ark they must be careful in other services about it. 3. He charged them to serve God and his people Israel, v. 3. Ministers must look upon themselves as servants both to Christ and to his church for his sake, 2 Cor. iv. 5. They must take care, and take pains, and lay out themselves to the utmost, (1.) For the glory and honour of God, and to advance the interests of his kingdom among men. Paul, a servant of God, Tit. i. 1. (2.) For the welfare and benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy; and there will be no difficulty, in the strength of God, in honestly serving these two masters. 4. He charged them to sanctify themselves, and prepare their brethren, v. 6. Ministers' work must begin at home, and they must sanctify themselves in the first place, purify themselves from sin, sequester themselves from the world, and devote themselves to God. But it must not end there; they must do what they can to prepare their brethren by admonishing, instructing, exhorting, quickening, and comforting, them. The preparation of the heart is indeed from the Lord; but ministers must be instruments in his hand. 5. He encouraged them to the service, v. 2. He spoke comfortably to them, as Hezekiah did, ch. xxx. 22. He promised them his countenance. Note, Those whom we charge we should encourage. Most people love to be commended, and will be wrought upon by encouragements more than by threats.

II. The king and the princes, influenced by his example, gave liberally for the bearing of the charges of this passover. The ceremonial services were expensive, which perhaps was one reason why they had been neglected. People had not zeal enough to be at the charge of them; nor were they now very fond of them, for that reason, and therefore, 1. Josiah, at his own proper cost, furnished the congregation with paschal lambs, and other sacrifices, to be offered during the seven days of the feast. He allowed out of his own estate 30,000 lambs for passover offerings, which the offerers were to feast upon, and 3000 bullocks (v. 7) to be offered during the following seven days. Note, Those who are serious in religion should, when they persuade others to do that which is good, make it as cheap and easy to them as may be. And where God sows plentifully he expects to reap accordingly. It is to be feared that the congregation generally had not come provided; so that, if Josiah had not furnished them, the work of God must have stood still. 2. The chief of the priests, who were men of great estates, contributed towards the priests' charges, as Josiah did towards the people's. The princes (v. 8), that is, the chief of the priests, the princes of the holy tribe, rulers of the house of God, bore the priests' charges. And some of the rich and great men of the Levites furnished them also with cattle, both great and small, for offerings, v. 9. For, as to those that sincerely desire to be found in the way of their duty, Providence sometimes raises up friends to bear them out in it, beyond what they could have expected.

III. The priests and Levites performed their office very readily, v. 10. They killed the paschal lambs in the court of the temple, the priests sprinkled the blood upon the altar, the Levites flayed them, and then gave the flesh to the people according to their families (v. 11, 12), not fewer than ten, nor more than twenty, to a lamb. They took it to their several apartments, roasted it, and ate it according to the ordinance, v. 13. As for the other sacrifices that were eucharistical, the flesh of them was boiled according to the law of the peace-offerings and was divided speedily among the people, that they might feast upon it as a token of their joy in the atonement made and their reconciliation to God thereby. And, lastly, The priests and Levites took care to honour God by eating of the passover themselves, v. 14. Let not ministers think that the care they take for the souls of others will excuse their neglect of their own, or that being employed so much in public worship will supersede the religious exercises of their closets and families. The Levites here made ready for themselves and for the priests, because the priests were wholly taken up all day in the service of the altar; therefore, that they might not have their lamb to dress when they should eat it, the Levites got it ready for them against supper time. Let ministers learn hence to help one another, and to forward one another's work, as brethren, and fellow-servants of the same Master.

IV. The singers and porters attended in their places, and did their office, v. 15. The singers with their sacred songs and music expressed and excited the joy of the congregation, and made the service very pleasant to them; and the porters at the gates took care that there should be no breaking in of any thing to defile or disquiet the assembly, nor going out of any from it, that none should steal away till the service was done. While they were thus employed their brethren the Levites prepared paschal lambs for them.

V. The whole solemnity was performed with great exactness, according to the law (v. 16, 17), and, upon that account, there was none like it since Samuel's time (v. 18), for in Hezekiah's passover there were several irregularities. And bishop Patrick observes that in this also it exceeded the other passovers which the preceding kings had kept, that though Josiah was by no means so rich as David, and Solomon, and Jehoshaphat, yet he furnished the whole congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before him.

The Death of Josiah. (b. c. 610.)

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 xxiii. 29, 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, v. 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 Prov. iii. 30; xxv. 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 xviii. 25), hoping thereby to make Josiah desist, because he knew he had a veneration for the word of God; for it is said here (v. 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, v. 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 (v. 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.