A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 8
2 Chron. CHAP. XXXV. with 2 Kin. CHAP. XXIII.
THIS Chapter, with the latter end of 2 Kings 23. contains two Parts. Firſt, The Pious Life of Joſiah in the reſidue of his Days. And Secondly, His Violent and untimely Death after all his Goodneſs: The firſt Part concerning his Pious Life, is this Paſſover in particular.
Remarks upon it are, Firſt, Joſiah's Holy Inſtructions to the Prieſts and Levites, &c.
Mark 1. The Time when he celebrated this publick Paſſover; it was upon the fourteenth Day o… the firſt Month, ver. 1. which was the Day expreſly enjoyned in the Law, Exod. 12.2, 6. and now he commanded the People to keep it as well as himſelf, 2 Kings 23.21. for ſome ſuppoſe that when the Doors of the Temple had been ſhut, 2 Chron. 28.24. the Holy Prieſts and the People had been conſtrained to keep the Paſſover, and other Holy Feaſts in Private, but now he calls all in to Publick Worſhip.
Mark 2. He commanded the Prieſts to put the Ark in the Houſe, &c. ver. 2, 3. Erpennius ſaith, it had been removed out of the Temple, either 1. In Ahaz's Time, that it ſhould not be there among his Idols (but ſurely Hezekiah returned the Ark into its Place). Or 2. In the Time of Manaſſeh, &c. or rather 3. In the Days of Joſiha's wicked Father Amon, to make way for ſome Idol in its Room: And Piſcator adds, 'tis no wonder the Ark was removed by ſome Idolatrous King, when they durſt remove other ſacred Veſſels, 2 Kings 16.14. and cut them in pieces alſo, 2 Chron. 28.24. and ſome ſay, the removing of the Ark into its Place, occaſion'd the finding of Moſes's Manuſcript by Hilkiah.
Mark 3. He bids the Prieſts, &c. prepare themſelves for the Paſſover, ver. 4.5. and their Brethren, ver. 6. by purifying and quickening them for performing ſo ſolemn a Service, as was killing the Paſſover, &c. and Joſiah himſelf excites them to their Duty by this Argument (ſaith Vatablus) ſaying [Ye Prieſts are now freed from that Burden which lay upon your fore-fathers, of carrying the Ark upon their Shoulders from Place to Place, while it remained in the Tabernacle, but now (ſaith Joſiah) It ſhall not be a Burden to your Shoulders (ſeeing 'tis now ſeated in the Temple) therefore now ſerve the Lord, ver. 3. ſo much the more (as now freed from that burden) in other Services, in Sacrificing, Singing, &c]
Remark the Second, The Royal Actions of King Joſiah at this Paſſover-Feaſt: He gave thirty thouſand Paſſover Offerings to the People, ver. 7. All of his own Subſtance: By this Munificence (ſaith Oſiander) the King ſupplied the wants of his poor People, and Dr. Hall Notes the ſame here, ſaying [Rather than fail, Joſiah's Bounty ſhall ſupply to Judah Lambs for their Paſchal Devotion. N.B. No Alms is ſo acceptable, as that whereby the Soul is furthered]: Kids are named here as well as Lambs, for Lyra and Piſcator ſay, from Exod. 12.5. that in the want of a Lamb the Law allowed a Kid might be offered, and the three thouſand Bullocks he gave likewiſe to be offer'd up after the Lambs (ſaith Piſcator) upon the ſeveral Days of that Feaſt of Ʋnleavened Bread, which was another part of that great Solemnity.
Remark the Third, The Liberality of the Princes at this Paſſover-Feaſt, ver. 8. in giving two thouſand ſix hundred ſmall Cattel, and five hundred Oxen. N.B. Behold the Power of a Royal Pattern, the Example of this good King moves thoſe Princes to do as he did, though they were Perſons bad enough, according to Zephany's Character of them, Zeph. 3.3. yet theſe gave Liberally, not only to the People, as ver. 7. but alſo to the Prieſts and Levites here, that they might likewiſe rejoice with the People.
Remark the Fourth, The Bounty alſo of the Superior-Prieſts unto the Inferior Levites, ver. 9, 10, 11, 12. here's another liberal Gift of five thouſand ſmall Cattel, and five hundred Oxen: So that the total ſumm given here by King, Princes and Prieſts, amounteth to three thouſand eight hundred Bullocks, and thirty ſeven thouſand and ſix hundred of the ſmaller Cattel. N.B. Oh prodigious Oblation to the Lord for Judah to afford, after it had been ſo haraſſed with ſo many contrary Commotions. 'Tis true, Solomon abounded much more in his Oblations, 1 Kings 8.63. but he was King over all Iſrael, lived in a time of ſublime Peace and prodigious Plenty, he making Silver and Gold as common as Stones in the Streets, &c. 2 Chron. 1.15. N.B. Thoſe Hypocrites, Mic. 6.7. made an overture of great Coſt, ſo they might thereby purchaſe to themſelves a Diſpenſation to live as they liſted.
Remark the Fifth, The Manner of this ſolemn Celebration.
Mark 1. The Paſchal Lamb was roſted, ver. 13. according to the Ordinance, Exod. 12.8, 9. to ſignifie the tormenting Death of Chriſt, who, as it were, was Roſted in the Fire of his Fathers fierce Wrath, the reſt were Sod and diſtributed to the People.
Mark 2. Thoſe Prieſts ſerved the People firſt, and afterwards they prepared for themſelves, ver. 14. out of the Peace-offerings, for till Night they had been buſied with the Burnt-offerings N.B. They were not like thoſe Irregulares Gulares, greedy Gullions, 1 Sam. 2.15, 16. that ſerved themſelves firſt.
Mark 3. The Singers kept their Stations, according to the command of David, and his prime Maſters of Muſick, 1 Chron. 25.1, 2, &c. Theſe Singers graced the Solemnity with their Spiritual Songs, and the Porters ſtood at the Gates, that none might depart during the Solemnity, therefore Proviſion was prepared for them both, ver. 15. as for the Prieſts, ver. 14.
Mark 4. So all the outward parts of God's Worſhip were performed by each Officer in his Place, ver. 16. every one doing what was appointed to be done by them as Joſiah order'd, ver. 10 and they continued together to keep this Paſſover ſeven days, ver. 17.
Remark the Sixth; The unparallel'd Pattern of Joſiah, both in Perſon and Paſſover. 1. No King like him in Perſonal Piety, 2 Kings 23.25. he was a Matchleſs Man and a Pe…rleſs Prince: Tho' this ſame Character of a none-ſuch be given to Hezekiah, 2 Kings 18.5. Maſius ſaith well, there was none like Hezekiah in thoſe Pious Actions which are deſcribed in that place; but there was none like Joſiah, take him in all Reſpects: Joſiah excelled Hezekiah (1.) in his Contrition and tenderneſs of Heart, 2 Kings 22.19. (2.) in Purging Iſrael from Idols, &c. as well as Judah, and that by a Perſonal Acting in both Countries, &c. as Sanctius obſerveth, and beginning his Reformation when ſo very young, &c. (3.) In his Humility, being never puft up as Hezekiah was, 2 Chron. 32.25, 31. (4.) In his Ʋnparallel'd Paſſover, which is the ſecond thing wherein none were ever like him, 2 Kings 23.22. 2 Chron. 35.18. no not from Samuel's time, wherein Iſrael became a Kingdom under Saul; no nor in the Days of David and Solomon, (1.) In ſuch a Spiritual manner, tho' they might have a greater concourſe of People out of the Twelve Tribes, and a vaſter multitude of Sacrifices. (2.) Much leſs after the Kingdom came to be Divided, and both of them moſt miſerably Headed, therefore muſt needs fall far ſhort of this in the Solemnity of the Service. (3.) Grotius, Junius, Piſcator, do all obſerve, That no King of Judah ever kept the Paſſover with ſuch Pious Preparations of the People (who came unprepared to Hezekiah's Paſſover, 2 Chron. 30.18, 19, 20.) and of the Prieſts and Levites, and of himſelf alſo; nor with ſuch an Ʋniverſal Removal of all Abominations, nor with ſuch a deep Devotion, and with ſuch a Solemn Renovation of the Covenant. (4.) There never had been ſuch an Ʋniverſal joy of all good Men as was now; both becauſe of their Remembrance of thoſe moſt miſerable Times paſt under Manaſſeh and Amon: And alſo becauſe of the good Hope they now had for the Eſtabliſhment of their Kingdom, and of the True Religion in it, whereby the direful judgments (denounced againſt them) might be prevented; this was great joy.
Remark the Seventh; The Event and Effect of this Ʋnparallel'd Paſſover: As (1.) The King Joſiah is Proclaimed even by an Herald from Heaven (the Pen-man of this Scripture Inſpired by the Holy Spirit) to be a none-ſuch from Samuel, the World's Paragon, &c. 2 Kings 23.25. None ever clave to God with all his Heart, Soul and Strength (ſaith Grotius) as he did. (2.) The People (notwithſtanding their Sincere King) did but diſſemble their Repentance from Idolatry; for (as Grotius obſerveth) the Prophecies both of Jeremy and Zephany in thoſe Times, do evidently demonſtrate this; and Wolphius adds, That not only all good Joſiah's Sons were bad, following rather Manaſſeh in his Wickedneſs, than their own Father Joſiah in his Holineſs; but alſo that a great part of this People did more approve of Manaſſeh's matchleſs Extravagancies, 2 Kings 24.3, 4. and thefore 'tis ſaid Manaſſeh's Sins muſt not be forgiven here, ver. 26. (3.) The Third Effect was [The Lord reſolves to Remove Judah,] ver. 27, which was now grown worſe than Iſrael, Jerem. 3.11. and was therefore worſe, becauſe ſhe ſhould have been better warned by the Harms of Iſrael now in Captivity. Judah ſinned againſt greater Light and Love, and therefore the Lord determines to teach them their breach of promiſe, threatned Numb. 14.34.
The Second Part of both theſe Chapters, 2 Kings 23. and 2 Chron. 35. is a Narrative of the deplorable Death of this good King Joſiah; wherein the Antecedents, Concomitants and Conſequents are Remarkable. Firſt the Antecedents; Remarks thereon are (1.) 'Tis ſaid, 2 Chron. 35.20. After all this, when Joſiah had prepared the Temple, &c. that is, After all his Piety demonſtrated in celebrating the Paſſover, and all his other Glorious Reformations, when he and his People hoped that God was Reconcil'd, and a firm foundation laid of future Felicity, yet all this Zeal could not prevent God's judgments to be inflicted; as for Manaſſeh's Sins, 2 Kings 23.26. ſo alſo for the Sins of the People, even in Joſiah's time, Jerem. 3.6. about 13 Years after, all the aforeſaid accompliſh'd in the 18th. Year of his Reign, 2 Chron. 35.19. and he Reigned 31 Years, 2 Chron. 34.1. in which laſt Year happened the fatal fall of this good King, in the 39th. of his Age; the fall of which Flower, even in the flower of his Age, blaſted all the Hopes of Felicity afore-mentioned. N. B. So much are Men oft miſtaken about the Deſign: of God's Counſels; and it ſhews, that ſometimes the Sins of a People in a Land, ful…y prove too ſtrong for the Prayers and Piety of their Pious Prince, and of good People in it, Ezek. 14.14.
Remark the Second; What was done in the ſpace of thoſe 13 Years, betwixt the 18th. Year of his Reign and Reformation, and his Death, in the 31ſt Year thereof, is not Recorded in Scripture; but (as Dr. Lightfoot learnedly obſerveth) in thoſe latter Years of Joſiah did Jeremy the Prophet Phropheſy very ſad Calamities againſt Judah and Jeruſalem in his Chapters, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. wherein he tells them plainly, that Jeruſalem ſhould become like Shiloh, &c. And the ſame Doctor ſolidly ſaith, that the ſad Reſtraint of Rain mentioned Jer. 3.3. did relate to the laſt Years of Joſiah, v. 6. and continued ſome part of Jehoiakim's Time, againſt whom and his Queen he Propheſied, Jer. 13.18. and then mentions the Drought immediately after, Jer. 14.1, 2, 3, 4, 5, 6. And 'tis an excellent Obſervation of Dr. Lightfoot, That probably there was a League of Judah with Egypt in Joſiah's time, and ſuch a Relyance upon Pharaoh as the Prophet Reproves, Jer. 2.18, 36, 37. and therefore Joſiah's Death by the King of Egypt, might be a Temporal Puniſhment for his Relyance upon Egypt.
Remark the Third; And in theſe latter Years of Joſiah did the Prophet Zephaniah ariſe to Propheſie, (whom the Rabbins relate to be the Great Grand-child of King Hezekiah) and he Propheſieth againſt the King's Children, Zeph. 1.8. the Three Sons of Joſiah; namely, Jehoahaz, Jehoiakim, and Zedekiah, not only for their new faſhions and new-fangl'd Apparel, after the manner of the Chaldean and Egyptian Habits, but alſo for their Perſonal Wickedneſs of Life even in their Father's Life-time, imitating Manaſſeh's Impious Manners more than the moſt Pious Example of Joſiah, for whoſe Sins, and the Sins both of Princes and People, Zephany denounces moſt dreadful Judgments, as the Plunder of Jeruſalem, the Slaughter of their Perſons, and Deſtruction in all parts without, within, and in every Corner, Zeph. 1. ver. 10, 11, 12, 13, 14, 15, 16, 18, &c.
Remark the Fourth, Upon the Antecedents; the King of Aſſyria had Conquer'd Carchemiſh (which belong'd to the King of Egypt) long ago, Iſa. 10.9. of which Conqueſt that Berodach (or Merodach, Iſa. 39.1.) Baladan there boaſteth, it lying ſo near Euphrates; and tho' here he be call'd the King of Aſſyria, yet was he indeed the King of Babylon, having Rebelled againſt Eſar-Haddon, (his Lord) and Conquer'd him and his Kingdom, and now became the Head of the Empire, and glory'd in this Title of being call'd the King of Aſſyria, according to the name, 2 Kings 23.20. as is noted before; and Pharaoh-Necho (which ſignifies Claudus, ſaith Maſius, the Club-foot or Gouty King) marches with his Army to Recover Carchemiſh. This ſhews he had no Quarrel againſt Joſiah, but rather more likely (ſays Dr. Lightgoot) in League with him; yet becauſe part of the Land of Judea lay betwixt Egypt and Carchemiſh, Joſiah durſt not truſt his March through his Kingdom; not ſo much ſearing his own danger (ſaith Menochius) as becauſe he was now in League with the King of Babylon, 2 Kings 20.12, 13, 14. and therefore was willing to do this kindneſs for him, as to ſtop the paſſage of his Adverſary.
Remark the Fifth; Whatſoever the Cauſe was, herein good Joſiah greatly failed▪ For (1.) the King of Egypt ſent Embaſſadors to perſuade him to deſiſt, a and diſſuade him from Reſiſtance, 2 Chron. 35.21. ſaying, [I come not to Quarrel with thee, El beth milchamthi, Hebr.] but againſt the Houſe of my War, ſaith Vatablus, to wit, the Aſſyrian Houſe; and [Chedal Leca Meelohim] Hebr. that is, Deſiſt to War againſt God, by whoſe Authority I have undertaken this War. Grotius thinks God gave this Command to him by Jeremy, as he did to Jehu, a ſtranger to true Piety, 2 Kings 9.7. But this is not credible, that either Jeremy ſhould not declare it to the King Joſiah, or that Joſiah ſhould not acquieſce in the Will of God declared by Jeremy. (2ly.) He failed, in ſo Raſhly going forth, notwithſtanding all the good Counſel that Necho gave him in not fighting againſt God: Tho' Joſiah might indeed judge that Necho made uſe of God's Name in a pretence only to move Joſiah the ſooner to Deſiſt, as Rabſhakeh had done before him, 2 Kings 18.25. yet in ſo Important an Affair he ſhould have Advis'd with that famous Prophet Jeremiah, or with Zephaniah, or Ʋrijah, all Prophets then living, Jerem. 26.20. beſide a College of Seers, &c.
Secondly, The Concomitants of Joſiah's Death: Where, how, and by whom?
Remark the Firſt; Joſiah perſiſts in going out againſt Pharaoh-Necho, who had given him ſuch fair warning that God would Kill him, 2 Chron. 35.21. and met him at Megiddo, without conſidering how the Chance of War is very uncertain.
Remark the Second; Joſiah Diſguis'd himſelf, ver. 22. that he might not be known to be the King, (as Ahab had done before him, 1 Kings 22.30.) knowing that Enemies Aimed moſt at them, if eſpied in the Battel. N.B. Peradventure he encourag'd himſelf to this Fool hardineſs by miſinterpreting God's Promiſe, [Thou ſhalt die in peace] 2 Chron. 34.28. therefore at the firſt ſight, 2 Kings 23.29. before the Battel began, while he was riding from one Wing to another to ſet his Army in Array, &c. ſaith Joſephus, an Archer ſlew him.
Remark the Third; 'Tis ſaid [Pharaoh ſlew him,] 2 Kings 23.29. that is, by the hands of his Egyptian Archers, who diſcern'd him (tho' Diſguis'd) to be the King by Valorous venturing himſelf in the Front of the Battel, whereby he provoked the Archers to Aim at him; and (as Menochius well obſerveth) the Providence of God ſo ordered the Arrow of one of the Archers, that it hit him in a killing part of his Body, and gave him his Mortal Wound.
Remark the Fourth; This was to ſhew (ſaith the ſame Author) that Pharaoh-Necho had not lyed to him in telling him, that God had ſent him againſt the Aſſyrian, and if Joſiah hindred him therein, he fought againſt God, and God would kill him for ſo doing: Yet Joſiah did not immediately fall down dead in his Chariot, but he ſaid, [Remove me out of the Battel, for I am ſore Wounded,] 2 Chron. 35.23. as Ahab had done in the like caſe, 1 Kings 22.34.35. N.B. 1ſt. The ſame hand of Divine Providence that had directed David's Sling ſtone to hit the killing place of Goliah's Forehead, (which afterwards made Saul's Javelin to miſs David's Body) did likewiſe direct the Arrow of this Archer to give this good King his fatal blow. N.B. 2dly. Oſiander obſerves well here, that Joſiah ought not to have deſpis'd the Advice that the King of Egypt had given him, for it muſt be conſider'd, not ſo much who ſpeaks it, as what is ſpoken, &c. N.B. 3dly. No doubt but ſome corrupt Courtiers had ſuch Malignity as now to calumniate Joſiah for his former pious Reformations, and reflectingly to Taunt him, that he was now right ſerved for his fool-hardineſs in pulling down thoſe Idols, &c. that his Predeceſſors had ſet up.
Remark the Fifth: Yet he had faithful Servants about him, who forſook him not in his extremity, but remov'd him out of his chief Chariot (that doubtleſs was now full of blood) into the next Chariot that follow'd him, ſaith Vatablus, and they carry'd him (not Mortuum but Moribundum) not dead, but a Dying Man, from Megiddo to Jeruſalem, where his Palace was, and where he might meet with the beſt means for his Cure, and if he died, there did he chuſe to die, and he did ſo; not deſiring to die at Megiddo that was in the Tribe of Manaſſeh, Joſh. 17.11. where he would have ſtop'd Necho from paſſing his Country.
Remark the Sixth; Tho' this good King got his Death's wound at Megiddo, yet he died not till he came to Jeruſalem, 2 Chron. 35.23, 24. Notwithſtanding it is not to be doubted by the common Rules of juſt Charity, but that Joſiah (in his paſſage between theſe two Places, (finding himſelf without hope of Recovery,) and before his laſt Agony of Death, did really Repent of his Raſhneſs, and was by his moſt Gracius God moſt perfectly pardoned, N. B. for two Reaſons; 1. Seeing it was only a Sin of Ignorance, not knowing God had ſpoke this to Necho, but he had more cauſe to ſuſpect than to believe his Teſtimony. 2. Becauſe God had promiſed he ſhould die in peace, 2 Kings 22.20. that is, in favour with God, tho' he died in War. Undoubtedly he died not in his Sin, as Joh. 8.21. tho' he died for his Sin, &c. for he had led an Holy Life in the whole courſe of his Converſation.
The Third Part is the Conſequences of Joſiah's Death.
Remark the Firſt; Joſiah this good King dies, and all the felicity of the whole State of Iſrael dieth with him, for thenceforth it was never known, but (as Thebes was after the death of famous Epaminondas) by its Calamities only; therefore both City and Country had good cauſe to Mourn for him, 2 Chron. 35.24. which was the greateſt Mourning we read of, and to which the Prophet alludeth in Zech. 12.10, 11. N. B. 'Twas a moſt …lamentable loſs, whether we conſider 1. the Perſonal goodneſs of this Man, the Iſland of one innocent Perſon is deliver'd by the pureneſs of his hands, Job 22.29. whereas one Sinner deſtroyeth much good, Eccleſ. 9.18. 2. Or the manifold good he acted in his Life-time as a King, he might ſay with David, [I hear up the Pillars of it,] Pſal. 75.3. as a true Atlas that upheld the State, Iſa. 6.13. Or 3. The moſt miſerable Calamities that befell that Kingdom after his death, &c.
Remark the Second; The Prophet Jeremiah was the chief of thoſe Mourners, ſaith Grotius, being much moved at the loſs of him whoſe worth he had fully known, and by his Prophetic Spirit foreknew that Joſiah's Death did draw up the Sluce to let in an Inundation of all manner of Miſeries, 2 Chron. 35.25. yea and all the Singing-men and Singing Women lamented this loſs. N.B. It was the Jews manner to have Mourners at the death of Worthy Perſons, Eccleſ. 12.5. Jer. 9.17. in which Mournings they made mention of the Party deceaſed with a mournful Note, how much more for Joſiah here, which became an Ordinance in Iſrael, a conſtant Cuſtom in all their following Funerals, ſtill to bewail the death of Joſiah, which began all their publick Calamities upon City and Country; and this their common Mourners obſerved in all ſucceeding Generations. N.B. That Lamentation for the loſs of Joſiah is loſt, and not the ſame, ſaith Grotius, with that Recorded in Sacred Writ, that being made for the fall of Jeruſalem. N. B. How dark and deep ſometimes are Divine Diſpenſations, that ſo good a King thus dies, when wicked Kings are let to live, Who can be God's Counſellour? Rom 11.34.
Remark the Third: When the People of the Land had bury'd Joſiah in his own Sepulchre, 2 Kings 23.30. which he had in his Life-time prepared eſpecially for himſelf, among the Sepulchres of his Fathers, 2 Chron. 35.24. then they all with an unanimous conſent took his Son Jehoahaz, and Anointed him King, 2 Kings 23.30. to ſettle him more ſurely in the Kingdom; tho' he was younger than his Brother Jehoiakim, ver. 36. yet becauſe he was a more ſtern and ſtout Man, more forward and better able to withſtand Pharaoh-Necho than Jehoiakim was, therefore by a Popular Faction he got the Kingdom, and it ſucceeded accordingly. This is the judgment of Maſtus, Sanctius, and Lavater; and Menochius addeth, That Jehoiakim was timorous, and fearing Pharaoh, declined the Crown, ſo Jehoahaz being more Valorous, was ſet up, leſt Pharaoh finding the Throne empty, ſhould ſeize it as his Wafe: But oh what a ſad Change was here from one that did right into one that did evil, ver. 31, 32! Nor did he prove ſo fierce againſt Pharaoh (ſaith Sanctius) as againſt his Subjects, and therefore is he call'd a Lion, Ezek. 19.2, 3. a very Cannibal to his own Country, &c.