2 Crônicas 35
G. Campbell Morgan · Citado em PreceptAustin
2 Crônicas 35
Morgan: Josiah was in sin because his attack against Egypt was in support of the Assyrian Empire, and he had no business supporting the Assyrian Empire. The only reason for doing so must have been some supposed political advantage. Against that kind of action the prophets were constantly warning the kings. A word claiming to be from God, forbidding what was already forbidden, had a weight of moral appeal almost amounting to certainty. Matthew Henry Notes: Verses: 20-27 SUMMARY After Josiah’s great Passover, thirteen unrecorded years passed in which his kingdom likely prospered and outward religion flourished, yet the people remained unchanged in heart and God’s judgment was not averted; thus the narrative resumes abruptly with Josiah’s premature death before age forty. Though a godly king, Josiah is faulted for rashly engaging Egypt without seeking the Lord, ignoring even a warning that ultimately came from God—a failure to inquire as David would have done, leading to his fatal end at Megiddo. In contrast, the people, though spiritually stubborn, are commended for deeply mourning his death, revealing both their respect for his godliness and their belated recognition of the loss of their protector; yet their sorrow exposed a tragic pattern—they wept over consequences rather than repenting of the sins that caused them. 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 Ki. 23:29, 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. 3:30; 25:8. (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 Ki. 18:25), 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. 2 Chronicles 35:21 But Neco sent messengers to him, saying, “What have we to do with each other, O King of Judah? I am not coming against you today but against the house with which I am at war, and God has ordered me to hurry. Stop for your own sake from interfering with God who is with me, so that He will not destroy you.” What: 2Sa 16:10 Mt 8:29 Joh 2:4 God: 2Ki 18:25 Isa 36:10 forbear thee: 2Ch 25:19 NECO'S WARNING TO JOSIAH COMES FROM GOD! But Neco sent messengers to him, saying, “What have we to do with each other, O King of Judah? - In other words, Neco was not attacking Israel, but going to the aid of Assyria against Babylon. I am not coming against you today but against the house with which I am at war - Neco is basically saying that Josiah was inserting himself into a conflict that did not involve him. and God has ordered me to hurry - Some might say Neco was a pagan and this could not truly be from God, but there is no reason God could not speak through Neco. Yahweh was giving a warning to Josiah through Neco whe served as His "mouthpiece." Stop for your own sake from interfering with God Who is with me, so that He will not destroy you - That is an interesting phase "from interfering with God Who is with me." Neco has perceived he has been called by God to go to Carchemish (see Pr 21:1). He speaks essentially like a "prophet" to Josiah and his warning could not have been much clearer. Note Neco does not say that he would destroy Josiah but that God would destroy Josiah! Josiah's failure was not just in going to war, but in refusing to seek or heed God’s guidance, unlike David who consistently inquired of the Lord. The lesson is clear that even a godly and zealous leader can fall into error by entering battles God has not assigned, and ignoring His warnings can lead to serious consequences. Andrew Hill: Pharaoh Neco indicates he has no quarrel with Josiah or Judah; he simply wants a right of way through Judah so he can show loyalty to his Assyrian ally (35:21). The Megiddo pass lies on the international coastal highway, an ancient trade route connecting Egypt with Syria, northern Mesopotamia, and Anatolia. The site of Megiddo guards this bottleneck on the route through the Mount Carmel foothills. To meet up with the Assyrians at Carchemish, Neco must move his army through the Megiddo pass. It is at this strategic location that Josiah (foolishly) chooses to intercept Pharaoh Neco and the Egyptian army. (SEE First and Second Chronicles - Page 217) Mark Boda: Neco’s speech signals a key shift in the Chronicler’s account. After this point, foreign emperors would control the political agenda of Judah, and various foreign emperors (the Egyptian Neco, the Babylonian Nebuchadnezzar, and the Persian Cyrus) will be identified as agents of Yahweh, either performing actions for Yahweh or speaking in his name. Josiah’s death signals the death of the independent kingdom and the beginning of exile among the nations (Johnstone 1997:2.260). (See 1-2 Chronicles - Page 421) 2 Chronicles 35:22 However, Josiah would not turn away from him, but disguised himself in order to make war with him; nor did he listen to the words of Neco from the mouth of God, but came to make war on the plain of Megiddo. disguised: 2Ch 18:29 1Ki 14:2 22:30,34 the mouth: 2Ch 35:21 18:4-6 Jos 9:14 the mouth of God: Judges 5:19 2Ki 9:27 23:30 Zec 12:11, Megiddon, Rev 16:16 JOSIAH'S FATAL MISSTEP However, Josiah would not turn away from him - Pharaoh Necho II had clearly stated he was not attacking Judah. The sad irony is that in 2Ch 34:27 God (through Huldah) had commended Josiah for being responsive to God's Word read by Shaphan but here Josiah rejects God's Word spoken by a pagan Neco. Clearly his discernment was on low ebb at this time and/or he saw Neco's statement as a deceptive ruse to keep Josiah from attacking. but disguised himself in order to make war with him - No record of prayer as with so many of the kings. And the fact that he disguised himself hardly speaks that this was of faith. God’s voice must be heeded— no matter the source nor did he listen to the words of Neco from the mouth of God - Were these really God's words? Some think not. I think they were God's words through Neco because as with all God's words, these words proved to be true! And of course if God could speak through Balaam's donkey (Nu 22-24) and a pagan king Cyrus (Isa 45:1), clearly He could have spoken through the pagan Neco. Notice that the inspired text says these words were from the mouth of God, which should seal this as a definitive, divine warning. Also the results of Josiah's determined endeavor would support that it was a warning to him from Yahweh. Recall that listen usually conveys the sense of not just to hear but to obey. It was as if God was speaking, but Josiah was not willing to obey. Spiritual maturity does not eliminate the need for discernment. Even the godliest leaders can err if they fail to seek God in the moment. but came to make war on the plain of Megiddo - But contrast what Josiah did instead of listening! Sometimes failure to listen to God can cost you your life, even if you are one of the greatest kings in the history of Israel. Recall 2Ki 23:25 declared there was "no king like him." 🙏 THOUGHT - Sadly this great king fell through one act of disobedience! This reminds me of Paul's warning to all of us who are followers of Christ - "Therefore let him who thinks he stands (continually, all our life) take heed (present imperative see our need to depend on the Holy Spirit to obey) that he does not fall." (1Cor 10:12+). Compare Josiah with Ahab - Both disguised themselves (1Ki 22:30, 2Ch 18:29), both ignored warning not to go into battle, both were fatally wounded by archers in battle, both told their servants to take them away out of the battle (1Ki 22:34, 2Ch 25:23) and both died when they got to the city. This is a sad comparision for a king who was in every other way the ultimate antithesis of evil King Ahab! Iain Duguid: Neco claimed that his advance was because “God has commanded me,” and so Josiah’s action would be “opposing God.” We are not told how, but we must assume that in some way through God’s Spirit Josiah recognized that these words were “from the mouth of God”—but “he did not listen” (2 Chron. 35:22b). Ironically, his attempt to foil Neco (and God’s word) by “disguise” and the manner of his resulting death match those of syncretistic Ahab of Israel (18:29–34). Nevertheless, he was buried with “his fathers” in Jerusalem, which was still at peace (cf. Huldah’s word; 34:28). (See ESV Expository Commentary: 1 Samuel–2 Chronicles) John
2 Crônicas 35
Morgan - -2 Chr 35.22. This is one of those arresting illustrations which we find in the Old Testament Scriptures, of the fact that the nations and kings outside the people of the Theocracy were under the government of God, and in some sense at times conscious of the fact. These words of the chronicler constitute a simple statement, which admits the accuracy of what Neco had himself claimed in the message he sent to Josiah by ambassadors, when he said: "God hath commanded me to make haste; forbear then from meddling with God, Who is with me, that He destroy thee not." The fact that Josiah did not hearken to this message, cost him his life. Such a story must, to say the least, give us pause, and make us enquire as to how far we are ever justified in refusing to consider a word which is claimed as a Divine message, even when it comes from sources from which we should least expect to receive it. It may with reason be asked: How are we to know whether that which claims Divine authority has any right to make the claim? So far as this story is concerned, the answer is plain. Josiah had no right of any sort to be helping the king of Assyria. The only reason for doing so must have been some supposed political advantage. Against that kind of action the prophets were constantly warning the kings. A word claiming to be from God, forbidding what was already forbidden, had a weight of moral appeal almost amounting to certainty. Thus may we, too, test such messages. If they contradict Divine revelation, we may rest assured the claim is false. If they agree, we do well to heed to them, for God may speak in many and unexpected ways. Walter Kaiser - Hard Sayings of the Bible - 35:22 Pharaoh Neco Spoke at God’s Command? SUMMARY - Josiah stands as one of Judah’s most godly kings—zealous for reform, deeply responsive to God’s Word, and instrumental in restoring true worship—yet his life ends in tragic irony when, at age thirty-nine, he is killed in a battle he had no divine calling to fight. Despite his wholehearted devotion, God’s judgment on Judah remained because of the people’s persistent sin, and in a surprising turn, God even used Pharaoh Neco to warn Josiah not to engage—yet he refused to listen. His death marked both a personal failure and a national turning point, as Judah quickly moved toward destruction, though God graciously remembered Josiah not for his final misstep but for his lifelong faithfulness, even sparing him from witnessing the coming catastrophe. Few incidents in the life of Israel and Judah are as sad as this episode. Rarely had one of the nation’s monarchs so genuinely desired to serve God. Even as Josiah began his reign at the tender age of eight, he had purposed to walk in the ways of David and not in the ways of his evil father, Amon, and grandfather, Manasseh. It was Josiah who had started the great reforms in Judah. These were followed by the discovery of the Book of the Law when the temple was cleaned in the eighteenth year of his reign, 621 B.C. When at age twenty-six Josiah first had the law of God read to him, he tore his robes in grief and true repentance before God. Here was one of history’s great men. His heart was responsive to God, and he did not hesitate to humble himself before God (2 Chron 34:27). But in 609 B.C., when this king with all his potential for furthering the kingdom of God was only thirty-nine, he was struck down by one giant act of foolish disobedience. In 2 Kings 23:25–37 the catastrophe is partially explained: Even though Josiah had followed the Lord with all his heart, soul and strength and had obeyed the law of Moses so that there was no king like him, yet God did not turn from his great wrath against Judah. God would still destroy Judah because of King Manasseh’s sins and the superficial repentance of the people. Such an explanation softens the blow of the pending tragedy. In the Chronicles account, however, no such didactic connection was included. Instead, Josiah’s godly obedience alone introduces the tragic episode: “After all this, when Josiah had set the temple in order” (2 Chron 35:20). This would seem to stress that Josiah was devoted to the temple right up to the end of his life. The scene for Josiah’s end was now set. The Assyrian king Asshur-uballit had established a new capital at Carchemish in 610 B.C. The Egyptians were interested in helping the Assyrians, for they feared that the emerging fortunes of the Babylonians would upset the balance of power in the Near East. Thus in the summer of 609 B.C. a great Egyptian army moved up the Palestinian coast to join the Assyrians in a great counteroffensive. A phrase in 2 Kings 23:29 sometimes translated “Neco went up against the king of Assyria” is better translated as “Neco went up on behalf of the king of Assyria, to the river Euphrates.” When translated accurately, this verse illuminates Josiah’s reason for fighting Neco. Josiah viewed Neco’s advance as a menace to his own designs for a reunited Hebrew state. Josiah thought that any friend of the hated Assyrians must be his enemy. Therefore he boldly disregarded all prophetic warnings to the contrary and directly intervened, trying to block the Egyptian army from joining the Assyrians. Amazingly enough, in this case the prophetic warnings do not come from one of Israel’s traditional prophets but from a pagan Pharaoh who warns Josiah to halt his attempt to meddle with his mission. Neco claimed that “God has told me to hurry; so stop opposing God, who is with me, or he will destroy you” (2 Chron 35:21). Then follow the mournful yet amazing words of the inspired writer: “Josiah, however, would not turn away from him, but disguised himself to engage him in battle. He would not listen to what Neco had said at God’s command, but went to fight him on the plain of Megiddo. Archers shot King Josiah, and … he died” (2 Chron 35:22–24). This is indeed one of the strangest statements in Scripture, which we would dismiss as Egyptian propaganda had not the inspired writer confirmed that God did use a pagan monarch to warn Josiah and assist the Assyrians. God had spoken to pagan kings previously without implying that they had become prophets of Israel or converted to worshiping the one true God (see Gen 12:17–20; 20:3–7; and Dan 4:1–3). The instrument was not the focal point of the prophecy; its content was. God had also previously spoken through the mouth of an ass (Num 22:28–31) and would later speak through a profane high priest (Jn 11:51). But King Josiah did not perceive that God could use such an instrument as a Pharaoh. In an act reminiscent of King Ahab, Josiah disguised himself and went into a battle he was not supposed to be in. The archer’s arrow found its mark, and Josiah was carried away to die. But the plan of God was still operating. Josiah, it had been prophesied by Huldah, would be gathered to his fathers and “buried in peace” (2 Chron 34:28). His “eyes [would] not see all the disaster [God was] going to bring on [that] place and on those who live[d] [there].” The event was so tragic that Jeremiah the prophet composed lamentations for Josiah. But in spite of these laments, the people marched relentlessly toward the destruction that would take place within twenty-three years of Josiah’s death. In fact, not more than three years after his death, in 606 B.C., the Babylonians, whom Josiah seemed to favor, took the first Hebrew captives, including the prophet Daniel and his three friends. In 597 B.C. Ezekiel was taken into exile. Finally the city fell and was burned down, temple included, in 586 B.C. For one major blunder, a leader’s whole career ended. Yet graciously the record did not dwell on this one sin. Instead it attributed most of the cause to his grandfather Manasseh. Furthermore, the account of Josiah’s life magnanimously ends not by underscoring the king’s final weakness and disobedience, but by recalling Josiah’s “acts of devotion” or “his goodness” (2 Chron 35:26). God’s commendation was “Well done, good and faithful servant.” Thus out of tragedy, God was still working his purposes. What seemed a horrible end for God’s faithful servant-king was in fact a reward. He was spared the horror of viewing the demise of everything the nation and God had built in Judah during the preceding millennium and a half. 2 Chronicles 35:23 The archers shot King Josiah, and the king said to his servants, “Take me away, for I am badly wounded.” the archers: 2Ch 18:33 Ge 49:23 2Ki 9:24 La 3:13 wounded: Heb. made sick, 1Ki 22:34 2Ki 8:29 Related Passages: 2 Chronicles 18:33 (AHAB ALSO SHOT BY AN ARCHER) A certain man drew his bow at random and struck the king of Israel in a joint of the armor. So he said to the driver of the chariot, (AHAB'S REQUEST ALMOST IDENTICAL TO JOSIAH'S REQUEST) “Turn around and take me out of the fight, for I am severely wounded.” A TRAGIC END TO A GODLY KING The archers shot King Josiah - Yes it was an arrow shot by an archer but recall Neco's words in 2Ch 25:21 "so that He (God) will not destroy you." The sovereign God guided this particular arrow and assured His prophetic word through Neco would be perfectly fulfilled. And the king said to his servants, “Take me away, for I am badly wounded.” - Josiah knew he was at death's door and wanted to die in Jerusalem, the "city of peace." The lesson is that one bad decision can have massive consequences. Josiah’s death removed Judah’s last godly leader and set the stage accelerating national collapse. This verse is a sobering reminder that one act of disobedience can have irreversible consequences, even in an otherwise faithful life. 2 Chronicles 35:24 So his servants took him out of the chariot and carried him in the second chariot which he had, and brought him to Jerusalem where he died and was buried in the tombs of his fathers. All Judah and Jerusalem mourned for Josiah. the second: Ge 41:43 they: 2Ki 23:30 died: Ps 36:6 Ec 8:14 9:1,2 in one of the: or, among the, 2Ch 34:28 Judah: Zec 12:11 JOSIAH DIES "IN PEACE" IN THE CITY OF PEACE So his servants took him out of the chariot and carried him in the second chariot which he had, and brought him to Jerusalem where he died and was buried in the tombs of his fathers - After being struck by archers at Megiddo, Josiah—mortally wounded—was removed from his war chariot and placed in a second chariot, likely a reserve or transport chariot used to carry the injured. His servants urgently brought him back to Jerusalem, but despite their efforts, he died there. This detail underscores both the suddenness of his fall and the futility of human effort once God’s decree had been set in motion. He was then “buried in the tombs of his fathers,” indicating that, despite his final failure, he was still honored as a legitimate and faithful king in the Davidic line. God’s evaluation of his life was not defined by one act of disobedience, but by a pattern of devotion. All Judah and Jerusalem mourned for Josiah. - This reveals the magnitude of the loss, for this was not routine mourning for a king. ALL indicates the mourning was widespread and heartfelt, showing that the people recognized his godliness and sorely felt the loss of a righteous leader, especially at such a young age of 39. Raymond Dillard: For the Chronicler the death of Josiah presented a challenge to his theology of retribution; defeat in battle for him represented divine disfavor, whereas victory was a token of blessing. If Josiah was such a pious king, how is it that he suffered defeat and died in battle? The Chronicler demonstrates the validity of his retribution theology by modifying the Kings account to show that Josiah’s death resulted from his disobedience to a divine oracle. (SEE 2 Chronicles, Volume 15 - Page 292) Adam