Seventh-day Adventist Bible Commentary2 Kings 23

All the elders. Wise leaders consult with leaders. Josiah gathered together all the leading men of the nation in order to see whether something could be done to avert the threatened calamity, or to cause the coming judgment to be tempered with mercy. In announcing doom, God did not preclude repentance and reformation. Nothing would be lost by setting before the people the terrible fate that threatened if they persisted in their iniquity. What was needed was a return to God and righteousness, and Josiah determined that every possible effort should be put forth to bring about a national revival.

Ellen G. White

All the men of Judah. As far as possible, all the men of the nation were to be brought together to Jerusalem to hear the message of God. The solemn conclave would include men of all classes and occupations, particularly the priests and prophets—the religious leaders of the people who might be most influential in helping to bring about the desired reform.

Ellen G. White

A pillar. Probably one of the great bronze pillars (see 1 Kings 7:15, 21). According to Ezekiel’s ritual for royal worship in the restored kingdom, the prince should “stand by the post of the gate” (Eze. 46:2).

Made a covenant. This was a renewal of the covenant that the Lord made with Israel at Sinai, whereby the people had agreed to obey the Lord and walk in His ways (Ex. 19:5–8; 24:3–8). The nation had broken that covenant and thus had forfeited the promises the Lord had made. A renewal of blessing could come only from a renewal of the covenant, and it was thus that Josiah made this solemn agreement before God to keep His commandments and to abide by the covenant made between God and His people at Sinai. Stood to the covenant. The people took their stand for God, signifying their acceptance of the terms of the covenant and pledging their loyalty to Jehovah.

The second order. Three distinct orders in the priestly and Levitical organization are here referred to (see ch. 25:18). Out of the temple. It seems that the purging in the 12th year of Josiah’s reign (2 Chron. 34:3) was only a partial work. The presence of the vessels made for the service of Baal, for Asherah, and for the heavenly host, in the sacred Temple, indicates the extent to which idolatry had taken hold of the people of Judah. The nation had almost completely alienated themselves from God and reverted to the ways of the heathen they had dispossessed. Josiah determined to exterminate the last vestige of idolatry from the land. All the vessels. This would include not only vessels in the strictest sense of the term but the whole apparatus of worship, including utensils, images, altars, etc. Burned them. This was in accord with Deut. 7:25; 12:3 (see 1 Chron. 14:11, 12). Kidron. The Kidron was the valley running north and south to the east of Jerusalem between the city and the Mt. of Olives. The fields of Kidron were probably the northern part of this valley where the ravine expands considerably (see Jer. 31:40). Asa had burned the idol of Maachah by the brook Kidron (1 Kings 15:13). Unto Beth-el. To a place regarded as already cursed and unclean, so that the soil of Judah itself might not be further defiled.

Had ordained. Jeroboam had “made priests of the lowest of the people, which were not of the sons of Levi” (1 Kings 12:31). The practice of Manasseh and Amon was probably the same. Round about Jerusalem. See v. 13. Unto Baal. The enumeration of these various gods gives an indication of the extent to which the people of Judah had forsaken the Lord. The gods are probably listed in terms of the degrees of veneration in which they were held. Baal was the great storm god (see on 1 Kings 16:31).

The grove. This was the graven image of the Asherah that Manasseh had made (ch. 21:3, 7). Burned it. The Asherah was probably made of wood, which would burn, with a metal overlay (see Deut. 7:25). To powder. This is similar to the treatment accorded the golden calf in the wilderness (Ex. 32:20). Children of the people. That is, the common people. The same expression occurs in Jer. 26:23, where it is thus translated. The common people were not buried in rock-hewn sepulchers but in ordinary graves. Since graves were considered unclean, the burial plot in the ravine of the Kidron was considered an appropriate place for the powder of the ruined idols.

The sodomites. The fact that such depraved individuals, both men and women, devoted to religious prostitution, were quartered in a house adjoining the Temple is a sad

commentary on the moral collapse that had taken place among the professed people of God. The vile and immoral practices here carried on were part of the idolatrous ceremonial of the times. Ezekiel denounced the “wicked abominations” carried on in the Temple area in his day (Eze. 8:5–17). The worst infamies of Canaanite nature worship had made their way into the holy Temple of God. Judah could hardly have sunk to lower depths.

Geba to Beer-sheba. That is, from the northern to the southern extremity of Judah (see 1 Kings 15:22; Zech. 14:10).

Came not up. The priests who had been serving at the idolatrous shrines and who had been summoned to Jerusalem were not permitted to officiate in the sacred responsibilities of the Temple service. In Ezekiel’s description of the restored state the Levitical priests who had gone astray were henceforth not permitted to participate in the holy services of the Temple, although they were permitted to perform certain of the more menial services (Eze. 44:10–14). Of the unleavened bread. Although not permitted to participate in the sacred services of the Temple, these priests were not cut off from all support. They were treated much the same as those priests who were found to have blemishes on their persons (see Lev. 21:17–23).

Defiled Topheth. This was a place in the Valley of Hinnom where was practiced the barbarous cult of offering human beings as burnt sacrifices to Molech (see Isa. 30:33; Jer. 7:31; 19:6; 32:35), probably including sons of Ahaz and Manaddeh (2 Kings 16:3; 21:6; 2 Chron. 28:3; 33:6). Hinnom. A valley west and south of Jerusalem, the southern part of which later came to be regarded as a place of destruction and abomination. This was due to the horrors of its human sacrifices, to the final pollution of it by Josiah, and to the fact that it later became the city’s refuse dump. In NT times the Valley of Hinnom, Heb. Ge Hinnom, was used as the symbol of the place of destruction of the wicked. In the following references the word “hell” is in every case a translation of the Greek geenna, a transliteration of the Hebrew Ge Hinnom: Matt. 5:22, 29, 30; 10:28; 18:8, 9; 23:15, 33; Mark 9:43–48; Luke 12:5; James 3:6. Molech. On the Molech sacrifices, see on Lev. 18:21; Jer. 7:21.

Ellen G. White

The horses. In ancient times the sun was frequently depicted as a charioteer who daily drove his horses across the sky. Chariots of the sun. Sun chariots were known in ancient Persia, and were familiar to the Greeks and Romans. It is interesting to have this early trace of such a custom among the Hebrews. Manasseh and Amon must have gone to great lengths in adopting the forms of heathen worship they found in use in the countries about them.

Upper chamber. This probably refers to an upper chamber constructed by Ahaz over some structure in the Temple court, since the writer is here dealing with Temple defilement. The altars may have been for star worship, which was expecially carried on from housetops (see Jer. 19:13; 32:29; Zeph. 1:5).

Before Jerusalem. That is, toward the east of the city. Directions were determined from the standpoint of facing east. The left hand would thus be the north, the right hand would thus be the south, and the back would be the west. See 1 Kings 11:5–8 for an account of the high places that Solomon built for strange gods. Good kings, such as

Asa, Jehoshaphat, and Hezekiah, doubtless did not permit the worship of strange gods at these high places, but probably allowed the worship of Jehovah to be carried on there. Mount of corruption. Presumably the southern slope of the Mt. of Olives, evidently so called by way of contempt, to show the detestation of the abominable idol worship carried on to the east of the holy Temple. Did the king defile. The record says, not that these high places were broken down, but only that they were defiled. Some of them, presumably, consisted largely of native stones or flat surfaces of rock with holes scooped in them for receiving libations, etc. Such sites are well known in Palestine. It is hardly conceivable that buildings erected by Solomon for the worship of Ashtoreth, Chemosh, and Milcom would have been allowed to remain through the reformatory movements of Asa, Jehoshaphat, and Hezekiah. Hezekiah “removed the high places,” “utterly” destroying “them all” (2 Kings 18:4; 2 Chron. 31:1). Yet such was the case (PK 405).

Ellen G. White

Bones of men. Human corpses and bones were regarded by the Hebrews as unclean and regulations were issued regarding their handling (Num. 19:11, 16). For the bones of dead men to be brought in contact with these high places would be regarded as defiling them forever and making them henceforth permanently unfit as places of worship.

Brake down. The high place at Bethel was doubtless a building, such as a tabernacle or temple, for it was broken down and burned. Some time had passed since the kingdom of Israel had come to its end, but evidently worship was still being carried on at the shrine Jeroboam had constructed at Bethel.

Burned them. The burning of human bones on an altar would be particularly offensive. Josiah resorted to such an act to show his utter contempt for the terrible form of worship that Jeroboam had instituted in place of the worship of Jehovah, and to make certain that this shrine would never again be used for religious purposes. The bones burned were those of priests who had officiated in the services at these altars (see 2 Chron. 34:5). Man of God. See 1 Kings 13:1, 2.

Title. Heb. ṣiyyun, “signpost,” “monument.” Josiah saw a certain memorial stone over a grave and inquired as to its identity. It was an ancient Hebrew custom for stone markers to be erected at burial plots (Gen. 35:20). Man of God. See 1 Kings 13:23–30.

Out of Samaria. This simply identifies the old prophet who deceived the prophet from Judea.

Cities of Samaria. Josiah went as far as Naphtali (2 Chron. 34:6). Samaria was then under the control of Assyria. Assyria was weak at this time and probably did not attempt to interfere with these excursions of Josiah into territories under its domain (see pp. 66, 67).

Slew all the priests. In fulfillment of 1 Kings 13:2. Josiah was doing his utmost to wipe out idolatry. He made examples of those who were leaders of the people in apostasy.

Keep the passover. A return to the observance of the ancient Mosaic rites. The book of this covenant. The book of the Mosaic law that Hilkiah had found in the Temple (2 Kings 22:8; cf. Ex. 12:3–20; Lev. 23:5; Num. 9:2, 3; Deut. 16:2–6).

Such a passover. The details of this Passover service are given in 2 Chron. 35:1– 18. 23. Eighteenth year. The repair of the Temple also began in this year (2 Kings 22:3– 6). Since the Passover was held on the 14th day of Nisan, the first month of the religious year (Ex. 12:2, 6, 18; 2 Chron. 35:1), it is obvious that Josiah began his regnal year with Tishri rather than Nisan, thus allowing about 5 months for the Temple repairs to be made before the celebration of the Passover in the same year.

Familiar spirits. Demonology had taken strong hold of the Israelites. The people were serving the ruler of darkness instead of the Lord of heaven. Not angels but devils were their daily companions. They were giving ear to evil spirits rather than to the Holy Spirit. Josiah endeavored to clear the land of everything that had to do with demonism and the monstrous abominations that the worship of devils brought in its wake. The images. Heb. teraphim. These were household gods (see on Gen. 31:19). Their worship had a peculiar appeal to the Hebrews, who clung to these idols with tenacity. Rachel stole the teraphim of her father, Laban (Gen. 31:19). Micah the Ephraimite had teraphim in his household (Judges 17:5; 18:14–20). Michal, the wife of David, possessed one of these images (1 Sam. 19:13). Of the law. It was the purpose of Josiah to bring the law into full operation in every phase of national life. In this way Josiah hoped at least to mitigate the ruin with which the nation was threatened.

Like unto him. Similar words were employed in regard to Hezekiah a short time previously (see on ch. 18:5). It seems that no other king in Judah’s history applied himself so vigorously to an enforcement of the Mosaic law. With all his heart. An echo of Deut. 6:5. Josiah was interested not merely in a formal compliance with the dictates of the law of Moses, but in obedience to the spirit and full intent of the law—justice, mercy, and righteousness (see Jer. 22:15, 16).

Turned not. Iniquity had been so brazen that to permit it to pass without punishment would not have worked for the future good of the nation. Even if the present generation was apparently repentant, and sought to effect drastic reforms, future generations, who would learn that flagrant iniquity and idolatry of a previous generation had been permitted with impunity, would be emboldened in iniquity. Unfortunately, also, the reforms that good King Josiah inaugurated affected the majority only superficially. A careful study of the prophecies of Jeremiah reveals that the religious condition of the people was far from ideal (see Jer. 2:12, 13; 3:6–11; etc.). Manasseh had provoked. See ch. 21:1–9.

Remove Judah. This was also the repeated warning of Jeremiah (Jer. 4:5–20; 6:1– 4; 7:12–16, 20, 32–34; 11:17, 22, 23; 16:9–13). Zephaniah, too, pronounced the nation’s imminent doom (Zeph. 1:2–18; 3:1–8). Calls for reformation were still given and promises of forgiveness and personal acceptance were made on the basis of true repentance (Jer. 7:3–7; Zeph. 2:1–3). But by this time it had become clear that no genuine repentance was in prospect and that national ruin was inevitable (Jer. 7:8–34). Cast off this city. It was not easy for the Lord to cast off Jerusalem. That city had been chosen by Him as His own city. It was to be the capital, not only of Judah, but of the world. The Lord intended that from Jerusalem streams of light and salvation should go out to encircle the globe. The Israelites prevented the carrying out of the original design.

Now God’s purpose will be carried out in the creation of the new earth, with the New Jerusalem as the capital and the multitudes of the redeemed constituting the new nation.

Rest of the acts. Josiah’s reformation took place in his 18th year. The king reigned a total of 31 years. Of these last 13 years of his reign nothing is recorded.

Pharaoh-nechoh. The well-known Necho II of Egypt’s Twenty-sixth Dynasty, who reigned from 610 to 595 B.C. Went up. Assyria and Egypt were at this time in alliance against Babylon. Under Nabopolassar (626–605), Babylon had taken the place of Assyria as the great military power of the world. Nineveh fell in 612, and a small remnant of Assyrians now held out several years longer in Haran. They had the assistance of Egypt against the rising power of Babylon, which was swiftly carrying all the world before it. Against the king of Assyria. Actually, Necho marched northward to assist the Assyrians against Babylon (see 2 Chron. 35:20). Either: (1) the Heb. ‘al, “against,” is to be read ‘el, “towards” or “for the sake of,” as is frequently done in the Dead Sea Scrolls, or (2) the term “Assyria” is used to designate Babylon as the power now ruling most of the territory formerly belonging to the Assyrian Empire. The classical writers often use Assyria in this sense (see Herodotus i. 178). Euphrates. It was evidently en route to Mesopotamia to help the Assyrians attack Haran that Necho went against Carchemish (2 Chron. 35:20). This city became an Egyptian stronghold for several years, until Nebuchadnezzar defeated Necho there in 605 B.C., as is now known from the Babylonian Chronicle. Josiah went against him. Necho at this time had no quarrel with Josiah (2 Chron. 35:21), but wished simply to get to the Euphrates to engage the forces of Babylon. Megiddo. The important fortress in the southern part of the plain of Esdraelon, on the caravan route from Egypt to northern Syria. Josiah presumably took up his position at a point where the road emerges onto the plain, in order to strike as the Egyptians issued from the pass.

Ellen G. White

In a chariot. Josiah was fatally wounded at Megiddo. He had entered the battle disguised (2 Chron. 35:22), as had Ahab in the battle against the Syrians at which he lost his life (1 Kings 22:30). When hit by an arrow, Josiah sensed the serious nature of his wound and was taken away in another chariot to Jerusalem, dying either there or on the way (see on 2 Chron. 35:24). Buried him. The author of Chronicles adds: “All Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah” (2 Chron. 35:24, 25). In contrast with the great mourning at the death of Josiah, the fate of his wicked sons was to be entirely unwept (Jer. 22:10, 18). Jehoahaz. Jehoahaz also had the name of Shallum (1 Chron. 3:15; Jer. 22:11). Jehoiakim and not Jehoahaz was the elder son of Josiah and would normally have become king (v. 31; cf. v. 36). But for some reason the people intervened and made Jehoahaz king. Some have conjectured that there were two parties then in the land, one pro- and the other anti-Egyptian. It seems likely that Jehoiakim belonged to the former and Jehoahaz to the latter. The anti-Egyptian party prevailed and put Jehoahaz on the throne. During this time Necho was evidently in the north, on his campaign against the Babylonians at the Euphrates.

Which was evil. Only a brief record of Jehoahaz’ reign has been preserved. Not even Josiah’s sons clung to the reforms that he had instituted. The nation was once more on its way to doom.

Riblah. A site on the Orontes River, about 10 mi. (16 km.) south of Kadesh, and about 200 mi. (320 km.) north of the country of Judah. Nebuchadnezzar later made Riblah his headquarters during his campaigns in Palestine (2 Kings 25:6, 21; Jer. 39:5–7; 52:9–11, 27). On his return from Carchemish, Necho required Jehoahaz to appear before him at Riblah, and ascertaining the situation under which he had become king, put him in bonds. Riblah is now Ribleh. To a tribute. Necho planned at this time to make Judah a vassal of Egypt, and for this reason deposed Jehoahaz.

Eliakim. Probably a member of a pro-Egyptian faction. Necho would therefore favor him (see on v. 30). Turned his name. The new name would signify that he was now a new individual, owing his sovereignty to Egypt. Nebuchadnezzar followed a similar practice when he made Mattaniah king instead of his nephew, naming him Zedekiah (ch. 24:17). Died there. This was in accord with the prophecy made by Jeremiah shortly after the Exile began (Jer. 22:10–12).

Gave the silver. See v. 33. Of every one. The money exacted by Pharaoh came not from the king but from the people. When Assyria exacted 1,000 talents of silver from Menahem, the sum was secured by a levy on all the men of wealth (ch. 15:19, 20). In this instance, however, there appears to have been a general tax on everyone, poor and rich.

Twenty and five years. Since Jehoahaz was only 23 years old at this time (v. 31), Jehoiakim was the older. Josiah was 8 years old when he came to the throne and reigned 31 years (ch. 22:1). Thus he was 39 at the time of his death, when Jehoiakim was 25. Josiah was thus only about 14 or 15 years of age when Jehoiakim was born. Hebrew kings married at an early age, following the custom of Oriental lands then and now.

Which was evil. The evil deeds of Jehoiakim’s reign are here not specifically enumerated. According to Jeremiah he was extravagant, covetous, oppressive, unjust, impious, and bloodthirsty (Jer. 22:13–17; 26:20–23; 36:23).