Jamieson-Fausset-Brown Bible Commentary
Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month.
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.
And he set the priests in their charges, and encouraged them to the service of the house of the LORD,
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,
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.
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).
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.
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).
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.
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.
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.
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.
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.
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.
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.
So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment.
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.
And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them.
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.
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."
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.
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).
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.
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.
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.
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.
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.
And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days.
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.
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.
In the eighteenth year of the reign of Josiah was this passover kept.
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].
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.
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].
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.
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].
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.
And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.
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.
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.
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.
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).
Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the LORD,
And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.