Then the king summoned
This phrase indicates a decisive action taken by the king, demonstrating his authority and leadership. In the context of 2 Kings 23, the king referred to is Josiah, who was known for his reforms and dedication to restoring the worship of Yahweh. His summoning of the elders signifies the beginning of a significant religious and national reform. This action reflects the king's role as a spiritual leader, akin to the role of Christ as the head of the Church, calling His people to repentance and renewal.

all the elders of Judah and Jerusalem.
The elders were the leaders and representatives of the people, holding positions of respect and authority. By summoning them, King Josiah was ensuring that the reforms he intended to implement would have the support and cooperation of the nation's leadership. Judah and Jerusalem were the southern kingdom and its capital, respectively, highlighting the centrality of Jerusalem in religious and political matters. This gathering of elders can be seen as a precursor to the New Testament concept of the Church as a body of believers, where leaders are called to guide and shepherd the flock. The inclusion of both Judah and Jerusalem emphasizes the unity and collective responsibility of the nation in returning to covenant faithfulness.

And he went up to the house of the LORD
This phrase refers to King Josiah, who ascended to the temple in Jerusalem, the central place of worship for the Israelites. The "house of the LORD" signifies the temple built by Solomon, which was the dwelling place of God's presence among His people. This act of going up to the temple underscores the importance of worship and reverence for God, as well as the centrality of the temple in Israelite religious life.

with all the people of Judah and Jerusalem
This indicates the inclusivity of the gathering, involving not just the leaders but the entire community of Judah and Jerusalem. It highlights the communal aspect of worship and covenant renewal, emphasizing that the covenant with God was not just for the king or the priests but for all the people. This gathering reflects the unity and collective responsibility of the nation in their relationship with God.

as well as the priests and the prophets
The inclusion of priests and prophets signifies the involvement of religious leaders who played crucial roles in guiding the spiritual life of the nation. Priests were responsible for temple rituals and sacrifices, while prophets were God's messengers, often calling the people back to faithfulness. Their presence underscores the importance of spiritual leadership in the renewal of the covenant.

all the people small and great
This phrase emphasizes the universal nature of the covenant renewal, including individuals from all social and economic backgrounds. It reflects the biblical principle that all people, regardless of status, are equal before God and are called to participate in His covenant. This inclusivity is a recurring theme in Scripture, where God’s promises and commands are for all His people.

and in their hearing he read all the words of the Book of the Covenant
The public reading of the Book of the Covenant signifies a return to the foundational laws and commandments given by God. This act of reading aloud ensured that everyone, regardless of literacy, could hear and understand God's requirements. It echoes the practice of public scripture reading seen in other parts of the Bible, such as Nehemiah 8, where Ezra reads the Law to the people.

that had been found in the house of the LORD
The discovery of the Book of the Covenant in the temple suggests a period of neglect and apostasy, where the law had been forgotten or ignored. This rediscovery is pivotal, marking a revival and reformation under King Josiah. It serves as a reminder of the importance of God's Word and the need for continual engagement with Scripture to maintain faithfulness.

So the king stood by the pillar
The king referred to here is Josiah, who reigned in Judah from approximately 640 to 609 BC. The pillar mentioned is likely a significant structure in the temple, possibly the same as the "pillar" or "standing place" mentioned in 2 Kings 11:14, where King Joash was crowned. This location signifies a place of authority and public declaration, emphasizing the solemnity and importance of the covenant being made.

and made a covenant before the LORD
A covenant in biblical terms is a solemn agreement or promise, often involving commitments and obligations. This covenant is made "before the LORD," indicating that it is not merely a human agreement but one that is sacred and binding in the presence of God. This reflects the biblical theme of covenants, such as those with Noah, Abraham, and Moses, which are foundational to Israel's relationship with God.

to follow the LORD
Following the LORD implies a commitment to obedience and faithfulness. This phrase echoes the Shema in Deuteronomy 6:4-5, which calls for love and devotion to God. It underscores the personal and communal responsibility to live according to God's will, a central theme in the Deuteronomic history.

and to keep His commandments, decrees, and statutes
This triad of terms—commandments, decrees, and statutes—encompasses the full scope of God's law as given to Israel. It highlights the comprehensive nature of the covenant obligations, covering moral, ceremonial, and civil aspects of the law. This reflects the covenant at Sinai, where the Israelites agreed to obey God's law as part of their identity as His chosen people.

with all his heart and all his soul
This phrase emphasizes total commitment and sincerity. It is reminiscent of Deuteronomy 6:5, which calls for loving God with all one's heart, soul, and strength. This wholehearted devotion is a recurring biblical theme, indicating that true obedience to God involves not just external actions but also internal dedication.

and to carry out the words of the covenant that were written in this book
The "book" refers to the Book of the Law, likely a portion of Deuteronomy, discovered during temple repairs (2 Kings 22:8). This discovery sparked Josiah's reforms. The emphasis on "carrying out" the words underscores the importance of not just hearing or reading the law but actively living it out, a principle echoed in James 1:22.

And all the people entered into the covenant
The inclusion of "all the people" signifies a communal commitment, not just a royal decree. This collective agreement reflects the covenantal nature of Israel as a people set apart for God. It parallels the covenant renewal ceremonies in Joshua 24 and Nehemiah 8-10, where the community reaffirmed their dedication to God's law.

Then the king commanded Hilkiah the high priest
King Josiah, a reformer king of Judah, initiated religious reforms to restore the worship of Yahweh. Hilkiah, the high priest, played a crucial role in these reforms. The high priest was the chief religious authority, responsible for maintaining the temple and its rituals. This command signifies the king's authority and the cooperation between the monarchy and the priesthood in religious matters.

the priests second in rank, and the doorkeepers
The priests second in rank were likely the Levites, who assisted the high priest in temple duties. The doorkeepers, or gatekeepers, were responsible for maintaining the sanctity of the temple by controlling access. Their involvement indicates a comprehensive effort to cleanse the temple, involving all levels of temple staff.

to remove from the temple of the LORD all the articles made for Baal, Asherah, and all the host of heaven
Baal and Asherah were Canaanite deities, and their worship had infiltrated the temple, contrary to the first commandment. The "host of heaven" refers to astral deities, indicating syncretism with surrounding pagan practices. This removal was a direct response to the covenantal requirement for exclusive worship of Yahweh, as outlined in Deuteronomy 6:4-5.

And he burned them outside Jerusalem in the fields of Kidron
Burning these articles was a symbolic act of purification and a public renunciation of idolatry. The Kidron Valley, located east of Jerusalem, was a place associated with the disposal of impurities (2 Chronicles 29:16). This act fulfilled the Deuteronomic law of destroying idolatrous objects (Deuteronomy 7:5).

and carried their ashes to Bethel
Bethel was a significant religious site, previously a center of idolatrous worship established by Jeroboam (1 Kings 12:28-29). By carrying the ashes to Bethel, Josiah was symbolically desecrating the site, further emphasizing the eradication of idolatry from the land. This act also fulfilled the prophecy against the altar at Bethel (1 Kings 13:2).

Josiah also did away with the idolatrous priests
Josiah's reforms were a direct response to the idolatry that had permeated Judah. The idolatrous priests, or "chemārim," were those who led the people in worship of false gods. This action reflects Josiah's commitment to the covenantal laws found in Deuteronomy, which strictly prohibited idolatry. His actions were in line with the reforms of previous kings like Hezekiah, who also sought to purify worship in Judah.

ordained by the kings of Judah
Previous kings, particularly Manasseh and Amon, had established and supported these priests, leading the nation into idolatry. This highlights the failure of Judah's leadership to uphold the worship of Yahweh. Josiah's reforms were a reversal of these policies, aiming to restore true worship as prescribed in the Law of Moses.

to burn incense on the high places of the cities of Judah
High places were local shrines often situated on elevated sites, where people worshiped various deities. Although some high places were initially used for Yahweh worship, they became centers for idolatry. Josiah's destruction of these sites was a fulfillment of Deuteronomic law, which commanded the centralization of worship in Jerusalem.

and in the places all around Jerusalem
This indicates the widespread nature of idolatry, even in the vicinity of the holy city. The proximity to Jerusalem underscores the extent of religious corruption. Josiah's reforms were comprehensive, targeting both rural and urban centers to ensure the eradication of idolatry.

those who had burned incense to Baal
Baal worship was one of the most pervasive forms of idolatry in ancient Israel and Judah. Baal was a Canaanite deity associated with fertility and storms. The worship of Baal was explicitly condemned in the Hebrew Scriptures, and Josiah's actions were a direct confrontation against this false worship.

to the sun and moon
Worship of celestial bodies was common in the ancient Near East. The sun and moon were often deified and worshiped as powerful entities. This practice was contrary to the worship of Yahweh, who created the heavenly bodies. Josiah's reforms sought to eliminate these pagan practices, aligning with the biblical mandate to worship the Creator rather than the creation.

to the constellations, and to all the host of heaven
This phrase encompasses the worship of stars and other celestial phenomena, which was prevalent in surrounding cultures. Such practices were forbidden in the Mosaic Law, as seen in Deuteronomy 4:19. Josiah's actions were a return to monotheism, emphasizing the worship of Yahweh alone. This reform can be seen as a type of Christ, who also cleansed the temple and called for true worship in spirit and truth.

He brought the Asherah pole from the house of the LORD
The Asherah pole was a wooden object associated with the worship of the Canaanite goddess Asherah. Its presence in the temple indicates the extent of idolatry that had infiltrated Judah. This act of removal signifies a return to monotheistic worship, aligning with the first commandment (Exodus 20:3). The temple, meant to be a place of worship for Yahweh, had been defiled, and King Josiah's reforms aimed to restore its sanctity.

to the Kidron Valley outside Jerusalem
The Kidron Valley, located east of Jerusalem, served as a boundary and a place for disposing of impurities. Historically, it was used for the disposal of idols and other unclean items (1 Kings 15:13). The valley's use in this context underscores the seriousness of purging idolatry from the land, as it was a place associated with judgment and cleansing.

and there he burned it
Burning the Asherah pole was a symbolic act of total destruction, ensuring that it could not be reused or revered. This act of burning is reminiscent of the destruction of the golden calf in Exodus 32:20, where Moses also burned the idol. It signifies a complete rejection of idolatry and a return to covenant faithfulness.

ground it to powder
Grinding the Asherah pole to powder further emphasizes the thoroughness of its destruction. This act ensured that no remnant of the idol remained, symbolizing the obliteration of false worship. It reflects the biblical principle of eradicating sin completely, as seen in Deuteronomy 9:21, where Moses ground the golden calf to powder.

and threw its dust on the graves of the common people
The act of scattering the dust on graves signifies defilement, as contact with the dead was considered unclean (Numbers 19:11). This action could symbolize the judgment on those who participated in or tolerated idolatry. It also serves as a warning to the living about the consequences of turning away from God. The "common people" may refer to those who were misled by the idolatrous practices, highlighting the widespread nature of the apostasy.

He also tore down the quarters of the male shrine prostitutes
This phrase highlights King Josiah's reform efforts to purify the worship practices in Judah. The presence of male shrine prostitutes indicates the syncretism and idolatry that had infiltrated the worship of Yahweh. Such practices were common in Canaanite religion, where sexual rites were believed to ensure fertility and prosperity. Josiah's actions align with Deuteronomy 23:17-18, which prohibits such practices among the Israelites. His reforms were a return to the covenantal faithfulness demanded by the Law of Moses.

that were in the house of the LORD
The fact that these quarters were located within the temple precincts underscores the extent of the corruption that had taken place. The temple, meant to be a holy place dedicated to the worship of Yahweh, had been defiled by pagan practices. This desecration reflects the spiritual decline of Judah prior to Josiah's reign. The cleansing of the temple is reminiscent of Jesus' actions in the New Testament, where He drives out the money changers (Matthew 21:12-13), emphasizing the need for purity in worship.

where the women had woven tapestries for Asherah
Asherah was a Canaanite goddess often associated with fertility and motherhood, and her worship was widespread in the ancient Near East. The weaving of tapestries for Asherah suggests the integration of pagan rituals into the religious life of Judah. This practice was likely part of the cultic activities intended to honor the goddess. Josiah's removal of these elements was a direct challenge to the idolatrous practices that had become entrenched in the society. His reforms were a fulfillment of the prophetic call to return to exclusive worship of Yahweh, as seen in the messages of prophets like Isaiah and Jeremiah.

Then Josiah brought all the priests from the cities of Judah
Josiah, the king of Judah, initiated a religious reform to restore the worship of Yahweh. The priests mentioned here were likely those who served at the high places, which were unauthorized worship sites. By gathering them, Josiah aimed to centralize worship in Jerusalem, in accordance with Deuteronomy 12:5-14, which emphasizes a single place of worship.

and desecrated the high places, from Geba to Beersheba
The high places were local shrines often associated with idolatry. Desecrating them was a way to render them unfit for worship, fulfilling the command in Deuteronomy 12:2-3 to destroy pagan worship sites. Geba and Beersheba mark the northern and southern boundaries of Judah, indicating a comprehensive reform throughout the kingdom.

where the priests had burned incense
Burning incense was a common practice in both legitimate and illegitimate worship. In the context of high places, it was often associated with idolatry. This act of burning incense at unauthorized sites was contrary to the law, which prescribed incense burning only in the temple (Exodus 30:7-8).

He tore down the high places of the gates
The gates of a city were central locations for community gatherings and legal matters. High places at the gates suggest that idolatrous practices had infiltrated public life. By tearing them down, Josiah was purging idolatry from both religious and civic spaces.

at the entrance of the gate of Joshua the governor of the city
This specific location indicates that even prominent leaders were involved in or tolerated idolatrous practices. Joshua the governor may have been a significant figure, and the mention of his gate highlights the extent of the reform needed to cleanse the city from idolatry.

which was to the left of the city gate
The detail of the location underscores the thoroughness of Josiah's reform. By specifying the left of the city gate, the text emphasizes that no part of the city was exempt from the king's efforts to eradicate idolatry, reflecting a complete and systematic approach to restoring true worship.

Although the priests of the high places did not come up to the altar of the LORD in Jerusalem
The high places were local worship sites often associated with idolatry, which were prevalent throughout Israel and Judah. These priests were likely involved in syncretistic practices, blending the worship of Yahweh with pagan rituals. King Josiah's reforms aimed to centralize worship in Jerusalem, as prescribed in Deuteronomy 12:5-14, to eliminate idolatry. The priests of the high places were not permitted to serve at the central altar in Jerusalem, signifying a separation from the true worship of Yahweh. This reflects the importance of purity in worship and the centralization of religious practices in the temple, which was the designated place for sacrifices and offerings.

they ate unleavened bread with their fellow priests
Unleavened bread is significant in Jewish tradition, particularly during Passover, symbolizing purity and the haste of the Israelites' exodus from Egypt (Exodus 12:15-20). Despite their exclusion from the altar service, these priests were still allowed to partake in certain communal religious activities, indicating a level of inclusion within the priestly community. This act of eating unleavened bread may symbolize a form of fellowship and shared identity among the priests, despite their different roles. It also underscores the theme of grace and restoration, as they were not completely cut off from the religious community. This can be seen as a type of Christ, who offers inclusion and redemption to those who turn back to God.

He also desecrated Topheth
Topheth was a site in the Valley of Ben-hinnom, associated with child sacrifice. The term "desecrated" indicates King Josiah's actions to defile and render the site unusable for its previous idolatrous purposes. This act was part of Josiah's religious reforms to purify Judah from pagan practices. The desecration of Topheth was a direct challenge to the syncretism that had crept into Israelite worship, aligning with the Deuteronomic law that prohibited such practices (Deuteronomy 12:31).

in the Valley of Ben-hinnom
The Valley of Ben-hinnom, located south of Jerusalem, was notorious for its association with idolatrous practices, particularly child sacrifice. This valley later became synonymous with Gehenna, a term used in the New Testament to describe hell or a place of eternal punishment (Mark 9:43). The transformation of this valley from a place of abomination to a symbol of divine judgment underscores the severity of the practices that occurred there.

so that no one could sacrifice his son or daughter
Child sacrifice was a detestable practice condemned by God (Leviticus 18:21). The prohibition against sacrificing children highlights the sanctity of life and the abhorrence of such acts in the eyes of God. Josiah's reforms aimed to eradicate these practices, emphasizing a return to the worship of Yahweh alone. This aligns with the broader biblical narrative that values children as a blessing from God (Psalm 127:3).

in the fire to Molech
Molech was a Canaanite deity associated with child sacrifice. The worship of Molech involved passing children through fire, a practice explicitly forbidden in the Mosaic Law (Leviticus 20:2-5). The mention of Molech serves as a reminder of the cultural and religious influences that Israel was warned against. Josiah's actions to stop these sacrifices were a fulfillment of the covenantal call to be distinct from surrounding nations (Exodus 23:24).

And he removed from the entrance to the house of the LORD the horses that the kings of Judah had dedicated to the sun.
This phrase highlights King Josiah's reform efforts to purify the worship practices in Judah. The horses dedicated to the sun were likely part of a syncretistic worship practice, blending elements of Canaanite religion with the worship of Yahweh. The sun was a significant deity in many ancient Near Eastern cultures, including the Canaanites and Egyptians. The presence of these horses at the entrance to the temple indicates the extent to which pagan practices had infiltrated the worship of the LORD. Josiah's removal of these horses signifies a return to exclusive worship of Yahweh, in line with the first commandment (Exodus 20:3). This act of cleansing is reminiscent of the reforms of Hezekiah, Josiah's great-grandfather, who also sought to eliminate idolatry (2 Kings 18:4).

They were in the court near the chamber of an official named Nathan-melech.
The location of these horses in the temple court suggests that the idolatrous practices had official sanction and were deeply embedded in the religious and political structures of Judah. Nathan-melech, mentioned here, is identified as an official, indicating that even those in positions of authority were complicit in these practices. The mention of his chamber provides a specific historical and archaeological context, suggesting that these reforms were not just spiritual but also involved significant changes to the physical and administrative structures of the temple. This detail underscores the thoroughness of Josiah's reforms, as he sought to eradicate idolatry at every level of society.

And Josiah burned up the chariots of the sun.
Burning the chariots of the sun symbolizes the complete destruction of the instruments of idolatry. Chariots, often associated with power and warfare, here represent the might and influence of sun worship. By burning them, Josiah not only removes the physical objects of idolatry but also makes a public statement against the power and influence of these pagan practices. This act can be seen as a fulfillment of the Deuteronomic law, which commands the destruction of idolatrous objects (Deuteronomy 7:5). Josiah's actions prefigure the cleansing work of Christ, who purifies the temple of God, which is now the hearts of believers (1 Corinthians 6:19). This act of burning also connects to the prophetic imagery of judgment and purification found throughout the Old Testament, such as in Malachi 4:1, where the day of the LORD is described as burning like a furnace.

He pulled down the altars that the kings of Judah had set up on the roof near the upper chamber of Ahaz
This phrase highlights the reformative actions of King Josiah, who sought to eradicate idolatry from Judah. The altars on the roof suggest a syncretistic practice, where elements of pagan worship were incorporated into the worship of Yahweh. The "upper chamber of Ahaz" refers to a part of the palace or temple complex associated with King Ahaz, who was known for his unfaithfulness to God (2 Kings 16:10-16). The rooftop altars may have been used for astral worship, a practice condemned in Deuteronomy 4:19. Josiah's actions fulfill the Deuteronomic law, which commands the destruction of idolatrous sites (Deuteronomy 12:2-3).

and the altars that Manasseh had set up in the two courtyards of the house of the LORD
King Manasseh, Josiah's grandfather, was notorious for his idolatry and desecration of the temple (2 Kings 21:4-5). The "two courtyards" refer to the inner and outer courts of the temple, which were meant for the worship of Yahweh alone. Manasseh's altars represented a direct violation of the sanctity of the temple, as he introduced foreign gods and practices. Josiah's removal of these altars signifies a return to monotheistic worship and a cleansing of the temple, reminiscent of Hezekiah's reforms (2 Chronicles 29:3-5).

The king pulverized them there
Josiah's act of pulverizing the altars symbolizes total destruction and the impossibility of their restoration. This action is in line with the biblical mandate to utterly destroy objects of idolatry (Exodus 23:24). Pulverizing the altars also serves as a public demonstration of Josiah's commitment to covenantal faithfulness and his rejection of his predecessors' apostasy.

and threw their dust into the Kidron Valley
The Kidron Valley, located east of Jerusalem, often served as a dumping ground for impurities and idolatrous remnants (2 Chronicles 29:16). By casting the dust of the altars into the Kidron Valley, Josiah not only physically removes the idolatrous elements from the temple precincts but also symbolically purifies the land. This act echoes the cleansing of the temple by Hezekiah and foreshadows the ultimate purification brought by Jesus Christ, who cleanses the temple in John 2:13-17. The Kidron Valley's association with judgment and cleansing is further seen in its mention in eschatological contexts (Joel 3:12).

The king also desecrated the high places east of Jerusalem
This phrase refers to King Josiah, who reigned over Judah and was known for his religious reforms. The high places were sites of worship located on elevated ground, often used for idolatrous practices. Josiah's actions were part of his efforts to centralize worship in Jerusalem and eliminate idolatry, in accordance with Deuteronomy 12:2-3, which commands the destruction of pagan worship sites.

to the south of the Mount of Corruption
The Mount of Corruption, also known as the Mount of Olives, was so named because of the idolatrous practices that took place there. This location was significant as it was close to Jerusalem, highlighting the extent of idolatry that had infiltrated the heart of Judah. The term "corruption" underscores the spiritual decay that Josiah sought to rectify.

which King Solomon of Israel had built for Ashtoreth the abomination of the Sidonians
King Solomon, despite his wisdom, fell into idolatry later in his reign, influenced by his foreign wives (1 Kings 11:4-8). Ashtoreth was a goddess worshiped by the Sidonians, associated with fertility and war. Her worship involved immoral practices, which were considered abominable by the standards of the Mosaic Law.

for Chemosh the abomination of the Moabites
Chemosh was the national deity of the Moabites, often associated with child sacrifice and other detestable practices. The Moabites were descendants of Lot (Genesis 19:37), and their worship of Chemosh was a significant point of conflict with Israel. Josiah's destruction of these sites was a fulfillment of the command to eradicate idolatry from the land.

and for Milcom the abomination of the Ammonites
Milcom, also known as Molech, was the god of the Ammonites, another nation descended from Lot (Genesis 19:38). Worship of Milcom often involved child sacrifice, which was strictly forbidden in Israel (Leviticus 18:21). Josiah's actions were a return to covenant faithfulness, removing the influence of these foreign gods from Judah.

He smashed the sacred pillars to pieces
This phrase refers to King Josiah's reform efforts to eradicate idolatry from Judah. Sacred pillars, or "standing stones," were often associated with pagan worship practices, particularly those of the Canaanites. These pillars were erected as symbols of deities and were considered abominations in the eyes of the Lord (Deuteronomy 16:22). Josiah's actions fulfilled the commands given in Exodus 23:24 and Deuteronomy 12:3, which instructed the Israelites to destroy such objects of idolatry. His zeal for purifying worship in Judah is reminiscent of the actions of earlier reformers like Hezekiah (2 Kings 18:4).

cut down the Asherah poles
Asherah poles were wooden symbols representing the goddess Asherah, a consort of Baal in Canaanite religion. These poles were often placed near altars and were integral to the fertility rites associated with Asherah worship. The cutting down of these poles was a direct attack on the syncretism that had infiltrated Israelite worship. This act aligns with the command in Deuteronomy 7:5 to break down altars and cut down Asherah poles. Josiah's reforms were a return to the covenantal faithfulness demanded by God, emphasizing exclusive worship of Yahweh.

and covered the sites with human bones
Defiling a site with human bones was a way to desecrate it, making it ritually unclean and unsuitable for worship (Numbers 19:16). This act was a symbolic gesture to ensure that these sites could never again be used for idolatrous practices. The use of human bones, possibly from the graves of idolatrous priests or common burial sites, was a fulfillment of prophecy, as seen in 1 Kings 13:2, where a man of God prophesied that Josiah would defile the altar at Bethel with human bones. This act also prefigures the ultimate desecration of sin and death that Jesus Christ would conquer through His resurrection, bringing life and purity to those who believe.

He even pulled down the altar at Bethel
This action signifies a significant religious reform. Bethel was a major center of idolatry in the Northern Kingdom of Israel. The altar at Bethel was established by Jeroboam I as a rival worship site to Jerusalem (1 Kings 12:28-29). This act of pulling down the altar demonstrates a return to the worship of Yahweh and a rejection of syncretism and idolatry.

the high place set up by Jeroboam son of Nebat
Jeroboam son of Nebat was the first king of the Northern Kingdom after the division of Israel. He established high places at Bethel and Dan to prevent his subjects from going to Jerusalem to worship (1 Kings 12:26-30). These high places were centers of idol worship and were condemned by the prophets (1 Kings 13:1-3).

who had caused Israel to sin
Jeroboam's establishment of these high places led Israel into sin by promoting idolatry. This phrase highlights the spiritual decline initiated by Jeroboam, which had long-lasting effects on the nation. The sin of Jeroboam became a recurring theme in the evaluation of subsequent kings of Israel (1 Kings 15:34).

Then he burned the high place
Burning the high place was a symbolic act of purification and destruction of idolatry. It was a common practice to destroy objects associated with false worship to prevent their reuse (Deuteronomy 12:2-3). This act signifies a complete eradication of the idolatrous practices that had taken root in Israel.

ground it to powder
Grinding the high place to powder indicates a thorough and irreversible destruction. This mirrors Moses' destruction of the golden calf (Exodus 32:20) and signifies the total rejection of idolatry. It emphasizes the seriousness of the reform and the commitment to eradicate sin.

and burned the Asherah pole
The Asherah pole was a wooden symbol associated with the Canaanite goddess Asherah, often placed near altars of Baal. Burning the Asherah pole was a direct attack on the Canaanite religious practices that had infiltrated Israelite worship. This act aligns with the Deuteronomic law that commanded the destruction of pagan symbols (Deuteronomy 7:5).

And as Josiah turned
Josiah, the king of Judah, was known for his religious reforms and efforts to restore the worship of Yahweh. His turning here signifies a moment of action and decision, reflecting his commitment to eradicating idolatry from the land. This action is part of a broader narrative where Josiah is actively purging the land of pagan practices.

he saw the tombs there on the hillside
The tombs on the hillside likely belonged to the idolatrous priests and individuals who had been involved in pagan worship. In ancient Israel, tombs were often located outside city limits, on hillsides or in caves. The visibility of these tombs to Josiah underscores the pervasive nature of idolatry that had infiltrated the land.

and he sent someone to take the bones out of the tombs
Removing bones from tombs was a significant act of desecration. In the ancient Near East, disturbing a grave was considered a severe violation, reflecting Josiah's determination to cleanse the land of its idolatrous past. This act symbolically breaks the power and memory of those who led Israel astray.

and he burned them on the altar to defile it
Burning bones on an altar was a deliberate act to render it unclean and unusable for worship. This action was a direct affront to the pagan practices that had been conducted there, ensuring that the altar could no longer be used for idolatrous sacrifices. It reflects the biblical principle of destroying objects associated with false worship (Deuteronomy 12:3).

according to the word of the LORD
This phrase emphasizes that Josiah's actions were in obedience to divine command. The reforms he enacted were not merely political or personal but were rooted in fulfilling God's will as revealed through His prophets. This obedience highlights the importance of aligning actions with God's word.

proclaimed by the man of God
The "man of God" refers to a prophet who had previously spoken against the idolatrous practices in Israel. Prophets in the Old Testament served as God's messengers, often calling the people back to covenant faithfulness. This reference underscores the continuity of God's message and the fulfillment of prophecy.

who had foretold these things
The fulfillment of prophecy is a recurring theme in the Bible, demonstrating God's sovereignty and faithfulness. The specific prophecy referenced here is found in 1 Kings 13:2, where a man of God from Judah prophesied that a king named Josiah would defile the altar at Bethel. This fulfillment serves as a testament to the reliability of God's word and His control over history.

Then the king asked, “What is this monument I see?”
This phrase occurs during King Josiah's reforms, as he seeks to purify the land of idolatry. The "monument" refers to a grave or tomb, indicating a place of significance. Josiah's inquiry shows his interest in understanding the historical and spiritual significance of the sites he encounters. This reflects his commitment to restoring true worship in Judah, aligning with his efforts to remove pagan altars and high places.

And the men of the city replied,
The men of the city are likely inhabitants of Bethel, a city with a complex religious history. Bethel was a center of idolatrous worship established by Jeroboam I, who set up golden calves there (1 Kings 12:28-29). The response of the city's men indicates their awareness of the site's historical and prophetic significance, suggesting that the memory of the "man of God" and his prophecy had been preserved over generations.

“It is the tomb of the man of God who came from Judah
The "man of God" refers to the unnamed prophet from Judah who confronted King Jeroboam at Bethel (1 Kings 13:1-2). This prophet's journey from Judah to Bethel underscores the division between the northern and southern kingdoms and highlights the ongoing conflict between true worship and idolatry. His actions and subsequent burial in Bethel serve as a testament to his faithfulness and the fulfillment of his prophecy.

and proclaimed these things that you have done to the altar of Bethel.”
The prophecy mentioned here is found in 1 Kings 13:2, where the man of God foretold the desecration of the altar at Bethel by a future king named Josiah. This prophecy is fulfilled in 2 Kings 23:15-16, as Josiah destroys the altar and burns human bones on it, defiling it. This act symbolizes the triumph of true worship over idolatry and serves as a type of Christ, who would ultimately fulfill the law and the prophets, bringing about spiritual renewal and restoration.

“Let him rest,” said Josiah.
Josiah, the king of Judah, is known for his religious reforms and efforts to restore the worship of Yahweh. His command to let the bones rest reflects his respect for the prophets and the sacredness of their mission. This action aligns with Josiah's commitment to purging idolatry and honoring true worship, as seen in his broader reforms (2 Kings 23:4-25).

“Do not let anyone disturb his bones.”
This phrase underscores the importance of respecting the dead, particularly those who served God faithfully. In ancient Israel, disturbing graves was considered a serious offense, as it violated the sanctity of the deceased. Josiah's directive may also reflect a belief in the future resurrection, a theme that appears in later Jewish thought and is echoed in Christian teachings about the resurrection of the dead (Daniel 12:2, John 5:28-29).

So they left his bones undisturbed,
The obedience to Josiah's command indicates the respect and authority he held as king. It also highlights the fulfillment of the prophecy given in 1 Kings 13:2, where a man of God from Judah prophesied against the altar at Bethel, predicting Josiah's actions. This fulfillment of prophecy serves as a testament to the reliability of God's word.

along with those of the prophet who had come from Samaria.
The prophet from Samaria refers to the man of God who had earlier prophesied against the altar at Bethel (1 Kings 13:1-32). His inclusion in the narrative emphasizes the unity of God's message across the divided kingdoms of Israel and Judah. It also serves as a reminder of the consequences of disobedience, as this prophet was deceived and met an untimely death, yet his bones were honored due to his initial faithfulness. This act of leaving the bones undisturbed can be seen as a type of Christ, who was also a prophet not fully recognized in His time but honored posthumously.

Just as Josiah had done at Bethel
Josiah's actions at Bethel are significant because Bethel was a major center of idolatry in the Northern Kingdom of Israel. The reference to Bethel connects to 2 Kings 23:15, where Josiah destroyed the altar and high place that Jeroboam had set up. This act fulfilled the prophecy given by a man of God in 1 Kings 13:2, which foretold that a king named Josiah would desecrate the altar. Josiah's reforms were comprehensive, targeting the root of idolatry in the land, and Bethel was a symbolic starting point due to its historical significance in Israel's apostasy.

so also in the cities of Samaria
The cities of Samaria were part of the Northern Kingdom, which had fallen to the Assyrians in 722 BC. By the time of Josiah, these areas were under Assyrian control, yet Josiah extended his reforms beyond Judah into these territories. This demonstrates his commitment to purifying all of Israel, not just his own kingdom. Samaria, as the capital of the Northern Kingdom, was a hub of idolatrous practices, and Josiah's actions here show his desire to restore true worship throughout the land.

he removed all the shrines of the high places
High places were local worship sites often associated with idolatry and syncretism. They were typically located on elevated ground and used for sacrifices and offerings to various deities. Josiah's removal of these shrines was a direct attack on the entrenched idolatrous practices that had persisted despite previous reforms. This action aligns with Deuteronomy 12:2-3, where God commands the destruction of such places to ensure exclusive worship of Yahweh.

set up by the kings of Israel
The kings of Israel, starting with Jeroboam I, established these high places to prevent their people from worshiping in Jerusalem. This was a political move to maintain control over the Northern Kingdom, but it led to widespread idolatry. Each successive king, with few exceptions, continued or expanded these practices, leading to the spiritual decline of Israel. Josiah's reforms sought to reverse the legacy of these kings by eradicating their religious innovations.

who had provoked the LORD to anger
The idolatry and disobedience of the kings of Israel provoked God's anger, as seen throughout the books of Kings and Chronicles. This phrase underscores the covenant relationship between God and Israel, where idolatry is seen as a breach of that covenant. The anger of the LORD is a recurring theme, highlighting the seriousness of Israel's apostasy and the need for repentance and reform. Josiah's actions are portrayed as a righteous response to this provocation, seeking to restore the nation's relationship with God.

On the altars he slaughtered all the priests of the high places
This phrase refers to King Josiah's reform efforts to eradicate idolatry from Judah. The "altars" were unauthorized places of worship, often associated with pagan practices, contrary to the worship of Yahweh in Jerusalem. The "priests of the high places" were those who led these idolatrous practices. Josiah's actions fulfilled the prophecy given in 1 Kings 13:2, where a man of God predicted that a king named Josiah would defile these altars. This act of slaughtering the priests was a decisive move to purify the land and restore true worship, reflecting the seriousness of idolatry's threat to Israel's covenant relationship with God.

and he burned human bones on them
Burning human bones on the altars was a way to desecrate them, making them ritually impure and unusable for future worship. This act was a symbolic gesture to ensure that these sites could not be reused for idolatrous practices. It also fulfilled the prophecy mentioned earlier, as the burning of bones was specifically foretold. This action underscores the biblical theme of judgment against false worship and the importance of maintaining purity in worship practices.

Then he returned to Jerusalem
After completing his reforms in the northern territories, Josiah returned to Jerusalem, the center of true worship and the location of the Temple. This return signifies a restoration of proper worship practices centralized in Jerusalem, as prescribed in Deuteronomy 12:5-14. Josiah's reforms were part of a broader movement to bring the nation back to covenant faithfulness, emphasizing the importance of Jerusalem as the spiritual heart of Israel. This return also highlights the king's commitment to leading his people in accordance with God's law, setting a precedent for future leaders.

The king commanded all the people
This phrase refers to King Josiah, who reigned over Judah from approximately 640 to 609 BC. Josiah was known for his religious reforms and efforts to restore the worship of Yahweh. His command to all the people signifies a national call to return to the covenantal practices outlined in the Mosaic Law. This reflects the king's authority and responsibility to lead the nation in spiritual matters, emphasizing the communal aspect of worship in ancient Israel.

Keep the Passover of the LORD your God
The Passover is a significant Jewish festival commemorating the Israelites' deliverance from slavery in Egypt, as described in Exodus 12. It involves the sacrifice of a lamb and the eating of unleavened bread, symbolizing God's salvation and the haste of the Israelites' departure. Josiah's command to keep the Passover highlights a return to foundational religious practices that had been neglected. This observance is a reminder of God's faithfulness and deliverance, serving as a type of Christ, who is referred to as the "Lamb of God" in the New Testament (John 1:29).

as it is written in this Book of the Covenant
The "Book of the Covenant" likely refers to the rediscovered book of the Law, possibly Deuteronomy, found during temple renovations (2 Kings 22:8). This discovery sparked Josiah's reforms and a renewed commitment to the covenantal laws. The phrase underscores the importance of adhering to the written Word of God as the standard for religious practice and moral conduct. It also reflects the centrality of Scripture in guiding the community's faith and actions, a principle echoed throughout the Bible, such as in Psalm 119:105, which describes God's Word as a lamp to one's feet and a light to one's path.

No such Passover had been observed
This phrase highlights the extraordinary nature of the Passover celebration under King Josiah. It suggests a return to the original intent and fervor of the Passover as instituted in Exodus 12. Josiah's reforms were comprehensive, aiming to restore true worship and adherence to the Law of Moses. This Passover was unique in its adherence to the scriptural mandates, possibly indicating a level of national repentance and renewal not seen in previous generations.

from the days of the judges who had governed Israel
The period of the judges was marked by cycles of apostasy, oppression, and deliverance. During this time, Israel often strayed from the covenant, and the observance of religious festivals like Passover was likely inconsistent. The mention of the judges underscores the long-standing neglect of proper worship practices, highlighting the significance of Josiah's reforms in restoring what had been lost for centuries.

through all the days of the kings of Israel and Judah
This phrase encompasses the entire monarchical period, from Saul through the divided kingdoms of Israel and Judah. The kings often led the people into idolatry, with few exceptions like Hezekiah and Josiah who sought to bring the nation back to God. The reference to both Israel and Judah indicates that even during the reigns of the more righteous kings, such a Passover had not been observed, emphasizing the depth of Josiah's commitment to the covenant and the Law.

The historical context here is crucial, as it reflects a time when the Northern Kingdom of Israel had already fallen to Assyria, and Judah was under threat from Babylon. Josiah's reforms and this Passover celebration can be seen as a last effort to avert disaster by returning to the covenantal faithfulness required by God.

But in the eighteenth year of Josiah’s reign
Josiah became king of Judah at a young age, and his reign is noted for significant religious reforms. The eighteenth year of his reign is particularly important because it marks a pivotal moment in his efforts to restore true worship in Judah. This year corresponds to approximately 622 BC. During this time, Josiah initiated a major reform after the discovery of the Book of the Law in the temple (2 Kings 22:8-13). This discovery led to a renewed commitment to the covenant and a purging of idolatry from the land.

this Passover was observed
The Passover is a foundational event in Israel's history, commemorating their deliverance from slavery in Egypt (Exodus 12). It is a time of remembrance and celebration of God's salvation and faithfulness. Josiah's observance of the Passover is significant because it had not been celebrated in such a manner since the days of the judges (2 Kings 23:22). This observance was a return to the covenantal practices commanded in the Law, highlighting Josiah's dedication to following God's commands.

to the LORD
The Passover was observed to honor the LORD, the covenant God of Israel. This phrase emphasizes the focus on worshiping Yahweh alone, in contrast to the idolatrous practices that had infiltrated Judah. Josiah's reforms were aimed at restoring exclusive worship of the LORD, aligning with the first commandment (Exodus 20:3). This dedication to the LORD is a central theme in the narrative of Josiah's reign.

in Jerusalem
Jerusalem, the capital of Judah and the location of the temple, was the central place of worship for the Israelites. The observance of the Passover in Jerusalem underscores the importance of the temple as the dwelling place of God's presence among His people. It also fulfills the command that the Passover should be celebrated at the place the LORD would choose (Deuteronomy 16:5-6). This centralization of worship in Jerusalem was part of Josiah's efforts to unify the nation under the true worship of God.

Furthermore, Josiah removed the mediums and spiritists
Josiah's actions reflect a commitment to purging the land of practices forbidden by the Mosaic Law, specifically those related to divination and necromancy (Deuteronomy 18:10-12). Mediums and spiritists were believed to communicate with the dead or spirits, practices that were common in surrounding pagan cultures but strictly prohibited for the Israelites. This removal signifies a return to covenant faithfulness and a rejection of syncretism.

the household gods and idols
Household gods, or "teraphim," were small idols often kept in homes for protection or divination. Their presence indicates the extent of idolatry that had infiltrated Judah. Josiah's removal of these idols aligns with the first and second commandments (Exodus 20:3-4), emphasizing the exclusive worship of Yahweh. This act also echoes the reforms of earlier kings like Hezekiah, who similarly sought to eliminate idolatry (2 Kings 18:4).

and all the abominations that were seen in the land of Judah and in Jerusalem
The term "abominations" refers to practices and objects detestable to God, often associated with idolatry and pagan worship. The mention of both Judah and Jerusalem highlights the widespread nature of these practices, even reaching the heart of the nation's religious life. Josiah's reforms were comprehensive, targeting both rural and urban areas, and demonstrate his zeal for spiritual renewal.

He did this to carry out the words of the law
Josiah's actions were motivated by a desire to align the nation's practices with the covenantal stipulations found in the Law of Moses. This reflects a theocratic understanding of kingship, where the king is subject to God's law. The reforms were not merely political but deeply spiritual, aiming to restore the nation's relationship with God.

written in the book that Hilkiah the priest had found in the house of the LORD
The discovery of the book, likely a form of Deuteronomy, was a pivotal moment in Josiah's reign. It underscores the importance of Scripture in guiding the community's faith and practice. Hilkiah's role as a priest highlights the collaboration between religious and political leaders in enacting reform. This event also serves as a reminder of the power of God's Word to convict and inspire change, a theme echoed in the New Testament (Hebrews 4:12).

Neither before nor after Josiah was there any king like him
This phrase highlights the uniqueness of King Josiah's reign in the history of Judah. Josiah's reforms and dedication to God set him apart from other kings. His reign is marked by a significant religious revival, as he sought to restore the worship of Yahweh and eliminate idolatry. This statement underscores the rarity of such devotion among the kings of Judah, emphasizing Josiah's exceptional commitment to God.

who turned to the LORD with all his heart and with all his soul and with all his strength
This phrase echoes the Shema, found in Deuteronomy 6:5, which commands love for God with all one's heart, soul, and strength. Josiah's actions reflect a comprehensive devotion to God, not just in outward reforms but in his inner life and motivations. His turning to the LORD signifies repentance and a wholehearted commitment to follow God's commandments, setting a standard for true worship and obedience.

according to all the Law of Moses
Josiah's reforms were based on the rediscovery of the Book of the Law during temple renovations (2 Kings 22:8-13). This discovery led to a renewed emphasis on the covenantal laws given through Moses. Josiah's adherence to the Law of Moses indicates a return to the foundational principles of Israel's faith, emphasizing the importance of Scripture as the guide for life and worship. His actions demonstrate the impact of God's Word when it is read, understood, and applied.

Nevertheless, the LORD did not turn away from the fury of His burning anger
This phrase highlights the intensity and persistence of God's wrath. Despite King Josiah's reforms and attempts to bring Judah back to covenant faithfulness, God's anger remained. This reflects the biblical principle that while human repentance can delay judgment, it does not always negate the consequences of past sins. The "fury of His burning anger" underscores God's holiness and justice, which demand accountability for sin. This is consistent with other instances in Scripture where God's wrath is described as a consuming fire (Deuteronomy 4:24, Hebrews 12:29).

which was kindled against Judah
The term "kindled" suggests a fire that has been ignited and continues to burn. God's anger was not arbitrary but was a response to Judah's persistent idolatry and rebellion. Judah, the southern kingdom, had a history of fluctuating between faithfulness and apostasy. The kingdom's spiritual decline, especially under Manasseh, had reached a point where divine judgment was inevitable. This reflects the covenantal relationship between God and Israel, where blessings and curses were contingent upon obedience (Deuteronomy 28).

because of all that Manasseh had done
Manasseh, one of the most notorious kings of Judah, reigned for 55 years and led the nation into deep idolatry and sin (2 Kings 21:1-18). His actions included the erection of altars to Baal, the worship of celestial bodies, and even the sacrifice of his own son. Manasseh's reign is often seen as a turning point that sealed Judah's fate, as his sins were so egregious that they left a lasting impact on the nation. His reign is a stark reminder of the influence leaders have over their people and the long-term consequences of their actions.

to provoke Him to anger
The phrase "provoke Him to anger" indicates deliberate actions that incited God's wrath. This provocation was not merely a result of ignorance but a willful defiance of God's commandments. The idolatry and abominations committed under Manasseh were direct violations of the first and second commandments (Exodus 20:3-4). This provocation is echoed in other parts of Scripture where Israel's unfaithfulness is likened to spiritual adultery (Jeremiah 3:6-10, Ezekiel 16). The severity of Judah's sins under Manasseh serves as a warning of the dangers of turning away from God and the inevitable judgment that follows.

For the LORD had said
This phrase indicates a divine pronouncement, emphasizing the authority and certainty of God's words. It reflects the prophetic tradition where God's will is communicated through His prophets. This aligns with the biblical theme that God speaks through His chosen messengers, as seen throughout the Old Testament.

I will remove Judah from My sight
This statement is a declaration of impending judgment. Historically, it refers to the Babylonian exile, where the people of Judah were taken captive. Theologically, it signifies God's withdrawal of protection and favor due to persistent disobedience and idolatry, similar to the fate of the northern kingdom of Israel.

just as I removed Israel
This comparison to Israel's earlier exile by the Assyrians serves as a warning and a reminder of the consequences of turning away from God. It underscores the unity of God's standards for both kingdoms and the impartiality of His justice.

I will reject this city Jerusalem
Jerusalem, the political and spiritual center of Judah, was chosen by God as the place for His temple. The rejection of Jerusalem signifies a profound shift, highlighting the seriousness of Judah's sins. This echoes the warnings given by prophets like Jeremiah and Isaiah about the consequences of forsaking God's covenant.

which I chose
God's choice of Jerusalem as His dwelling place is rooted in His covenant with David, where He promised that David's lineage would have a lasting kingdom. This choice is significant in biblical history, as it establishes Jerusalem as a central location for worship and governance.

and the temple of which I said, ‘My Name shall be there.’
The temple in Jerusalem was the physical manifestation of God's presence among His people. The phrase "My Name shall be there" indicates God's dwelling and His covenant relationship with Israel. The rejection of the temple signifies a breach in this relationship due to the people's unfaithfulness. This foreshadows the New Testament understanding of Jesus as the true temple, where God's presence dwells among humanity.

As for the rest of the acts of Josiah
Josiah was one of the most notable kings of Judah, known for his religious reforms and dedication to the worship of Yahweh. His reign marked a significant return to the covenantal faithfulness that had been neglected by his predecessors. Josiah's acts included the repair of the Temple, the discovery of the Book of the Law, and the subsequent national repentance and renewal of the covenant. His efforts to rid Judah of idolatry and restore proper worship were pivotal in the history of the nation.

and all his accomplishments
Josiah's accomplishments were numerous and significant. He is credited with centralizing worship in Jerusalem, thus eliminating the high places where idolatrous practices had proliferated. His reforms extended beyond religious practices to include social and political changes that strengthened the kingdom. Josiah's leadership was marked by a commitment to justice and righteousness, aligning with the prophetic calls for such values found throughout the Old Testament.

are they not written in the Book of the Chronicles of the Kings of Judah?
This phrase indicates that a more detailed account of Josiah's reign can be found in another historical source, the Book of the Chronicles of the Kings of Judah. This book is distinct from the biblical books of 1 and 2 Chronicles, which also recount the history of the kings of Judah and Israel. The reference suggests that Josiah's deeds were well-documented and recognized as significant in the annals of Judah's history. This practice of recording royal deeds was common in the ancient Near East, serving both as a historical record and a means of legitimizing the king's rule.

During Josiah’s reign
Josiah was the king of Judah from approximately 640 to 609 BC. He is known for his religious reforms and efforts to restore the worship of Yahweh, as detailed in 2 Kings 22-23. His reign is marked by a return to the covenant and the removal of idolatry from the land, aligning with the Deuteronomic reforms.

Pharaoh Neco king of Egypt
Pharaoh Neco II reigned from 610 to 595 BC. He was a significant figure in the late 7th century BC, known for his military campaigns and attempts to expand Egyptian influence. His involvement in the region reflects the geopolitical struggles between Egypt, Assyria, and Babylon.

marched up to help the king of Assyria
This refers to the political alliances of the time. Assyria was declining, and Egypt sought to support Assyria against the rising power of Babylon. This alliance was strategic, as Egypt aimed to maintain a balance of power that favored its interests.

at the Euphrates River
The Euphrates River was a critical geographical boundary in the ancient Near East, often serving as a frontier between competing empires. It was a strategic location for military campaigns and trade routes.

King Josiah went out to confront him
Josiah's decision to confront Pharaoh Neco is seen as an act of political and military intervention. It reflects his commitment to the independence of Judah and possibly his desire to support Babylon against Assyria and Egypt. This confrontation is also a fulfillment of prophecy, as Josiah's untimely death was foretold (2 Kings 22:20).

but Neco faced him and killed him at Megiddo
Megiddo was a strategically important city located in the Jezreel Valley. It was a site of many significant battles due to its location on the main trade route between Egypt and Mesopotamia. Josiah's death at Megiddo was a pivotal moment, leading to a shift in the balance of power in the region. This event is also seen as a type of Christ, as Josiah, a righteous king, dies in battle, prefiguring the sacrificial death of Jesus.

From Megiddo his servants carried his body in a chariot
This phrase refers to the aftermath of King Josiah's death. Megiddo is a significant site in biblical history, located in the Jezreel Valley. It was a strategic military location and the site of many battles. Josiah was killed in battle against Pharaoh Necho II of Egypt, as recorded in 2 Kings 23:29. The use of a chariot for transporting his body indicates the honor and urgency given to the king's remains. Chariots were symbols of power and prestige in ancient times.

brought him to Jerusalem
Jerusalem was the political and spiritual center of Judah, the location of the Temple, and the city of David. Bringing Josiah's body to Jerusalem signifies the importance of his burial in the capital city, aligning with the tradition of burying kings in the city of their reign. This act also reflects the respect and mourning of the nation for a king who had led significant religious reforms.

and buried him in his own tomb
Josiah was buried in his own tomb, which indicates a prepared and honored burial place, likely among the tombs of the kings of Judah. This reflects the practice of royal burials and the importance of family tombs in ancient Israelite culture. The burial in his own tomb signifies the respect and honor given to Josiah, despite his untimely death.

Then the people of the land took Jehoahaz son of Josiah
The phrase "people of the land" refers to the leading citizens or representatives of the nation, possibly including elders and military leaders. Jehoahaz, also known as Shallum, was chosen by the people, indicating a level of popular support or recognition of his right to rule. This choice may reflect the people's desire for continuity in leadership after Josiah's death.

anointed him
Anointing was a significant ritual in the Old Testament, symbolizing the consecration and divine approval of a king. It involved pouring oil on the head of the chosen individual, signifying the Holy Spirit's empowerment and setting apart for leadership. This act connects to the anointing of other kings in Israel's history, such as Saul and David, and foreshadows the ultimate anointed one, the Messiah, Jesus Christ.

and made him king in place of his father
Jehoahaz was made king as a successor to Josiah, continuing the Davidic line. His reign, however, was short-lived, lasting only three months before Pharaoh Necho deposed him. This transition highlights the political instability and external pressures facing Judah at the time. The phrase also underscores the biblical theme of dynastic succession and the fulfillment of God's promises to David regarding his descendants.

Jehoahaz was twenty-three years old when he became king
Jehoahaz, also known as Shallum, was the son of King Josiah, one of Judah's most righteous kings. At twenty-three, Jehoahaz was relatively young to ascend the throne, especially following a king like Josiah who had initiated significant religious reforms. His age suggests a lack of experience, which may have contributed to his short reign. The choice of Jehoahaz over his older brother Eliakim (later Jehoiakim) might indicate a preference by the people or a political maneuver, as Jehoahaz was chosen by the people of the land (2 Kings 23:30).

and he reigned in Jerusalem three months
Jehoahaz's reign was notably brief, lasting only three months. This short duration highlights the political instability in Judah at the time, as the kingdom was caught between the powerful empires of Egypt and Babylon. His reign ended when Pharaoh Necho II of Egypt deposed him, taking him captive to Egypt (2 Kings 23:33-34). This event underscores the geopolitical pressures on Judah, as Egypt sought to exert control over the region following the death of Josiah at Megiddo.

His mother’s name was Hamutal daughter of Jeremiah
Hamutal, Jehoahaz's mother, was the daughter of Jeremiah of Libnah, not to be confused with the prophet Jeremiah. Her mention indicates the importance of maternal lineage in the royal records, which could influence a king's legitimacy and political alliances. The inclusion of her name suggests her possible influence in the royal court or her family's significance in Judah.

she was from Libnah
Libnah was a town in the Shephelah region of Judah, known for its historical significance and involvement in various biblical events. It was one of the Levitical cities (Joshua 21:13) and had previously revolted against King Jehoram of Judah (2 Kings 8:22). The mention of Libnah may indicate the town's continued importance or the strategic alliances formed through marriage. This geographical detail provides insight into the regional dynamics and the interconnectedness of Judah's political landscape.

And he did evil in the sight of the LORD
This phrase indicates a moral and spiritual evaluation from God's perspective, emphasizing divine judgment rather than human opinion. The "evil" refers to actions contrary to God's commandments, often involving idolatry and injustice. In the context of 2 Kings, this typically includes the worship of foreign gods and neglect of the covenant with Yahweh. The phrase "in the sight of the LORD" underscores God's omniscience and the accountability of leaders to divine standards, not merely human ones.

just as his fathers had done
This highlights the continuity of sin and disobedience across generations, suggesting a pattern of behavior that was not corrected. It reflects the influence of familial and cultural traditions in shaping one's actions, often leading to the perpetuation of idolatry and rebellion against God. This phrase also serves as a reminder of the consequences of failing to break away from sinful legacies, as seen in the history of Israel and Judah. The reference to "fathers" connects to the broader biblical theme of generational sin and the need for repentance and reform, as seen in passages like Exodus 20:5, which speaks of the iniquity of the fathers affecting subsequent generations.

And Pharaoh Neco imprisoned Jehoahaz
Pharaoh Neco was the king of Egypt during this period, and his actions reflect the geopolitical dynamics of the time. Egypt was a dominant power, and Neco's intervention in Judah's affairs demonstrates Egypt's influence over the region. Jehoahaz, son of Josiah, had only reigned for three months before being deposed, indicating his lack of power and the fragile state of Judah. This imprisonment signifies a shift in control and a loss of autonomy for Judah.

at Riblah in the land of Hamath
Riblah was a strategic location in the land of Hamath, situated in modern-day Syria. It served as a military and administrative center for the Egyptians and later the Babylonians. The choice of Riblah for Jehoahaz's imprisonment underscores its importance as a site of political and military significance. This location was often used by foreign powers to exert control over the region, as seen later with Nebuchadnezzar of Babylon.

so that he could not reign in Jerusalem
By removing Jehoahaz from Jerusalem, Pharaoh Neco effectively prevented him from exercising any royal authority. This act of deposing a king and installing a puppet ruler was a common practice among ancient empires to maintain control over vassal states. It highlights the vulnerability of Judah and the diminishing power of the Davidic line during this period.

and he imposed on Judah a levy of a hundred talents of silver and a talent of gold
The imposition of a levy was a typical method of asserting dominance and extracting wealth from subjugated territories. A hundred talents of silver and a talent of gold represent a significant financial burden on Judah, reflecting the economic strain and subservience to Egypt. This tribute would have been a heavy tax on the people, further weakening the kingdom's resources and stability. The financial demands also illustrate the broader theme of judgment and consequence for the nation's disobedience to God, as seen throughout the prophetic literature.

Then Pharaoh Neco made Eliakim son of Josiah king in place of his father Josiah
Pharaoh Neco was the king of Egypt during this period, and his influence over Judah indicates the geopolitical dynamics of the time. After the death of Josiah, who was a reformer king, Judah was vulnerable to external powers. Neco's decision to appoint Eliakim as king demonstrates Egypt's control over Judah, a vassal state at this time. This act fulfilled the prophecy of Judah's subjugation to foreign powers due to their disobedience to God (Deuteronomy 28:36).

and he changed Eliakim’s name to Jehoiakim
The changing of Eliakim's name to Jehoiakim by Pharaoh Neco is significant. In ancient Near Eastern cultures, renaming someone was a demonstration of authority and control. The name "Jehoiakim" means "Yahweh raises up," which is ironic given that it was Pharaoh, not God, who elevated him to the throne. This act symbolizes the loss of Judah's autonomy and foreshadows the spiritual decline under Jehoiakim's reign, contrasting with the godly leadership of his father, Josiah.

But Neco took Jehoahaz and carried him off to Egypt, where he died
Jehoahaz, also known as Shallum, was the younger brother of Eliakim and had been made king by the people of Judah after Josiah's death. His reign was short-lived, lasting only three months. Pharaoh Neco's decision to remove Jehoahaz and take him to Egypt, where he eventually died, underscores the political instability and the consequences of Judah's disobedience. This event is reminiscent of earlier prophecies about exile and death in foreign lands (Jeremiah 22:10-12). Jehoahaz's removal and death in Egypt serve as a warning of the judgment that would come upon Judah for forsaking the covenant with God.

So Jehoiakim paid the silver and gold to Pharaoh Neco
Jehoiakim, the king of Judah, was placed on the throne by Pharaoh Neco after the death of his brother Jehoahaz. This payment of silver and gold was a tribute imposed by Pharaoh Neco, indicating Judah's subjugation to Egypt at this time. Historically, this reflects the geopolitical situation where smaller nations like Judah were often caught between the major powers of Egypt and Babylon. The tribute was a common practice in the ancient Near East, serving as a means to maintain political alliances or subjugation. This act of paying tribute is reminiscent of earlier instances in Israel's history, such as when King Hezekiah paid tribute to the Assyrian king Sennacherib (2 Kings 18:14-16).

but to meet Pharaoh’s demand he taxed the land
Jehoiakim's decision to tax the land to meet Pharaoh's demands highlights the economic burden placed on the people of Judah. This taxation would have been a heavy burden, especially during a time when the nation was already weakened by external threats and internal strife. The taxation system in ancient Israel was often based on agricultural produce, and such a levy would have affected the livelihoods of many. This situation reflects the broader biblical theme of leaders who place heavy burdens on their people, contrasting with the ideal of a just and righteous ruler.

and exacted the silver and the gold from the people
The phrase indicates that Jehoiakim enforced the collection of silver and gold from the people, which would have been a source of resentment and hardship. This action can be seen as a failure of leadership, as Jehoiakim prioritized foreign demands over the welfare of his own people. The exaction of wealth from the populace is a recurring theme in the Old Testament, often leading to social injustice and unrest. This can be contrasted with the biblical ideal of leaders who protect and serve their people, as seen in the reigns of David and Solomon.

each according to his wealth
This phrase suggests a graduated tax system where individuals were taxed based on their ability to pay. While this might seem fairer than a flat tax, it still placed a significant burden on the people, especially during times of economic difficulty. The concept of taxing according to wealth is seen in other parts of the Bible, such as the census tax in Exodus 30:15, where the rich were not to give more nor the poor less than half a shekel. This principle of proportional giving is echoed in the New Testament, where believers are encouraged to give according to their means (2 Corinthians 8:12). However, in Jehoiakim's case, the taxation was not for the benefit of the people or the worship of God, but to satisfy a foreign ruler's demands.

Jehoiakim was twenty-five years old when he became king
Jehoiakim, originally named Eliakim, was the son of Josiah, one of Judah's most righteous kings. His ascension to the throne at the age of twenty-five marks a significant transition from the reforms of his father to a period of decline. This age suggests a level of maturity, yet his reign would be characterized by a departure from his father's godly ways. The age of twenty-five is notable in biblical terms, as it often signifies a time of readiness for leadership, as seen with other kings and priests.

and he reigned in Jerusalem eleven years
Jehoiakim's reign lasted from approximately 609 to 598 BC. His rule was marked by political instability and spiritual decline. The eleven-year reign is significant as it was a time of increasing pressure from external powers, particularly Egypt and Babylon. Jerusalem, the capital of Judah, was the center of religious and political life, and Jehoiakim's reign there would see the city under threat from foreign domination, leading to eventual exile.

His mother’s name was Zebidah daughter of Pedaiah
The mention of Zebidah, Jehoiakim's mother, highlights the importance of maternal lineage in the biblical narrative. Zebidah's name, meaning "gift" or "endowment," may reflect the hope or expectations placed upon her son. The inclusion of her father's name, Pedaiah, provides a genealogical link that was important for establishing legitimacy and heritage in the ancient Near Eastern context.

she was from Rumah
Rumah is believed to be a location in the region of Judah, though its exact identification remains uncertain. The mention of Zebidah's origin from Rumah may indicate a connection to a specific clan or family group, which could have political or social implications. This geographical detail provides insight into the familial and tribal affiliations that played a role in the political landscape of Judah during Jehoiakim's reign.

And he did evil in the sight of the LORD
This phrase indicates a moral and spiritual evaluation from God's perspective, emphasizing divine judgment rather than human opinion. The "evil" refers to actions contrary to God's commandments, often involving idolatry and injustice. In the context of 2 Kings, this typically includes the worship of foreign gods and neglect of the covenant with Yahweh. The phrase "in the sight of the LORD" underscores God's omniscience and the accountability of leaders to divine standards, not merely human ones. This evaluation is a recurring theme in the books of Kings, highlighting the spiritual decline of Israel and Judah.

just as his fathers had done
This phrase connects the actions of the current king to a pattern of behavior established by his predecessors. It suggests a continuity of sin and rebellion against God, often leading to national decline and eventual judgment. The reference to "fathers" implies a generational cycle of disobedience, reflecting the influence of family and cultural traditions in shaping one's actions. This pattern is seen throughout the history of the kings of Israel and Judah, where the failure to break from the sinful practices of ancestors leads to cumulative consequences. Theologically, it underscores the importance of repentance and the need for a righteous leader to break the cycle of sin.