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■ 역대하 35장
1. 요시야가 예루살렘 여호와 앞에서 유월절을 지켜 정월 십사일에 유월절 어린 양을 잡으니라
Moreover Josiah kept a passover unto the Lord in Jerusalem : and they killed the passover on the fourteenth day of the first month .
2. 왕이 제사장들에게 그 직분을 맡기고 면려하여 여호와의 전에서 사무를 행하게 하고
And he set the priests in their charges , and encouraged them to the service of the house of the Lord ,
3. 또 여호와 앞에 구별되어서 온 이스라엘을 가르치는 레위 사람에게 이르되 거룩한 궤를 이스라엘 왕 다윗의 아들 솔로몬의 건축한 전 가운데 두고 다시는 너희 어깨에 메지 말고 마땅히 너희 하나님 여호와와 그 백성 이스라엘을 섬길 것이라
And said unto the Levites that taught all Israel , which were holy unto the Lord , Put the holy ark in the house which Solomon the son of David king of Israel did build ; it shall not be a burden upon your shoulders : serve now the Lord your God , and his people Israel ,
4. 너희는 이스라엘 왕 다윗의 글과 다윗의 아들 솔로몬의 글을 준행하여 너희 족속대로 반열을 따라 스스로 예비하고
And prepare yourselves by the houses of your fathers , after your courses , according to the writing of David king of Israel , and according to the writing of Solomon his son .
5. 너희 형제 모든 백성의 족속의 차서대로 또는 레위 족속의 차서대로 성소에 서서
And stand in the holy place according to the divisions of the families of the fathers of your brethren the people , and after the division of the families of the Levites .
6. 스스로 성결케하고 유월절 어린 양을 잡아 너희 형제를 위하여 예비하되 여호와께서 모세로 전하신 말씀을 좇아 행할지니라
So kill the passover , and sanctify yourselves, and prepare your brethren , that they may do according to the word of the Lord by the hand of Moses .
7. 요시야가 그 모인 백성들에게 자기의 소유 양떼 중에서 어린 양과 어린 염소 삼만과 수소 삼천을 내어 유월절 제물로 주매
And Josiah gave to the people , of the flock , lambs and kids , all for the passover offerings , for all that were present , to the number of thirty thousand , and three thousand bullocks : these were of the king’s substance .
8. 방백들도 즐거이 희생을 드려 백성과 제사장들과 레위 사람들에게 주었고 하나님의 전을 주장하는 자 힐기야와 스가랴와 여히엘은 제사장들에게 양 이천육백과 수소 삼백을 유월절 제물로 주었고
And his princes gave willingly unto the people , to the priests , and to the Levites : Hilkiah and Zechariah and Jehiel , rulers of the house of God , gave unto the priests for the passover offerings two thousand and six hundred small cattle, and three hundred oxen .
9. 또 레위 사람의 두목들 곧 고나냐와 그 형제 스마야와 느다넬과 또 하사뱌와 여이엘과 요사밧은 양 오천과 수소 오백을 레위 사람들에게 유월절 제물로 주었더라
Conaniah also, and Shemaiah and Nethaneel , his brethren , and Hashabiah and Jeiel and Jozabad , chief of the Levites , gave unto the Levites for passover offerings five thousand small cattle, and five hundred oxen .
10. 이와 같이 섬길 일이 구비하매 왕의 명을 좇아 제사장들은 자기 처소에 서고 레위 사람들은 그 반열대로 서고
So the service was prepared , and the priests stood in their place , and the Levites in their courses , according to the king’s commandment .
11. 유월절 양을 잡으니 제사장들은 저희 손에서 피를 받아 뿌리고 또 레위 사람들은 잡은 짐승의 가죽을 벗기고
And they killed the passover , and the priests sprinkled the blood from their hands , and the Levites flayed them.
12. 그 번제물을 옮겨 족속의 차서대로 모든 백성에게 나누어 모세의 책에 기록된 대로 여호와께 드리게 하고 소도 그와 같이 하고
And they removed the burnt offerings , that they might give according to the divisions of the families of the people , to offer unto the Lord , as it is written in the book of Moses . And so did they with the oxen .
13. 이에 규례대로 유월절 양을 불에 굽고 그 나머지 성물은 솥과 가마와 남비에 삶아 모든 백성에게 속히 분배하고
And they roasted the passover with fire according to the ordinance : but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among all the people .
14. 그 후에 자기와 제사장들을 위하여 준비하니 이는 아론의 자손 제사장들이 번제와 기름을 저녁까지 드리는고로 레위 사람들이 자기와 아론의 자손 제사장들을 위하여 준비함이더라
And afterward they made ready for themselves, and for the priests : because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night ; therefore the Levites prepared for themselves, and for the priests the sons of Aaron .
15. 아삽의 자손 노래하는 자들은 다윗과 아삽과 헤만과 왕의 선견자 여두둔의 명한 대로 자기 처소에 있고 문지기들은 각 문에 있고 그 직임에서 떠날 것이 없었으니 이는 그 형제 레위 사람들이 저희를 위하여 예비하였음이더라
And the singers the sons of Asaph were in their place , according to the commandment of David , and Asaph , and Heman , and Jeduthun the king’s seer ; and the porters waited at every gate ; they might not depart from their service ; for their brethren the Levites prepared for them.
16. 이와 같이 당일에 여호와를 섬길 일이 다 준비되매 요시야 왕의 명대로 유월절을 지키며 번제를 여호와의 단에 드렸으며
So all the service of the Lord was prepared the same day , to keep the passover , and to offer burnt offerings upon the altar of the Lord , according to the commandment of king Josiah .
17. 그 때에 모인 이스라엘 자손이 유월절을 지키고 연하여 무교절을 칠 일 동안 지켰으니
And the children of Israel that were present kept the passover at that time , and the feast of unleavened bread seven days .
18. 선지자 사무엘 이후로 이스라엘 가운데서 유월절을 이같이 지키지 못하였고 이스라엘 열왕도 요시야가 제사장들과 레위 사람들과 모인 온 유다와 이스라엘 무리와 예루살렘 거민과 함께 지킨 것처럼은 유월절을 지키지 못하였더라
And there was no passover like to that kept in Israel from the days of Samuel the prophet ; neither did all the kings of Israel keep such a passover as Josiah kept , and the priests , and the Levites , and all Judah and Israel that were present , and the inhabitants of Jerusalem .
19. 요시야의 위에 있은지 십팔년에 이 유월절을 지켰더라
In the eighteenth year of the reign of Josiah was this passover kept .
20. 이 모든 일 후 곧 요시야가 전을 정돈하기를 마친 후에 애굽 왕 느고가 유브라데 강가의 갈그미스를 치러 올라온고로 요시야가 나가서 방비하였더니
After all this, when Josiah had prepared the temple , Necho king of Egypt came up to fight against Carchemish by Euphrates : and Josiah went out against him.
21. 느고가 요시야에게 사자를 보내어 가로되 유다 왕이여 내가 그대와 무슨 관계가 있느뇨 내가 오늘날 그대를 치려는 것이 아니요 나로 더불어 싸우는 족속을 치려는 것이라 하나님이 나를 명하사 속히 하라 하셨은즉 하나님이 나와 함께 계시니 그대는 하나님을 거스리지 말라 그대를 멸하실까 하노라 하나
But he sent ambassadors to him, saying , What have I to do with thee, thou king of Judah ? I come not against thee this day , but against the house wherewith I have war : for God commanded me to make haste : forbear thee from meddling with God , who is with me, that he destroy thee not.
22. 요시야가 몸을 돌이켜 떠나기를 싫어하고 변장하고 싸우고자 하여 하나님의 입에서 나온 느고의 말을 듣지 아니하고 므깃도 골짜기에 이르러 싸울 때에
Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God , and came to fight in the valley of Megiddo .
23. 활 쏘는 자가 요시야 왕을 쏜지라 왕이 그 신복에게 이르되 내가 중상하였으니 나를 도와 나가게 하라
And the archers shot at king Josiah ; and the king said to his servants , Have me away ; for I am sore wounded .
24. 그 신복이 저를 병거에서 내리게 하고 저의 버금 병거에 태워 예루살렘에 이른 후에 저가 죽으니 그 열조의 묘실에 장사하니라 온 유다와 예루살렘 사람들이 요시야를 슬퍼하고
His servants therefore took him out of that chariot , and put him in the second chariot that he had; and they brought him to Jerusalem , and he died , and was buried in one of the sepulchres of his fathers . And all Judah and Jerusalem mourned for Josiah .
25. 예레미야는 저를 위하여 애가를 지었으며 노래하는 남자와 여자는 요시야를 슬피 노래하니 이스라엘에 규례가 되어 오늘날까지 이르렀으며 그 가사는 애가 중에 기록되었더라
And Jeremiah lamented for Josiah : and all the singing men and the singing women spake of Josiah in their lamentations to this day , and made them an ordinance in Israel : and, behold, they are written in the lamentations .
26. 요시야의 남은 사적과 여호와의 율법에 기록된 대로 행한 모든 선한 일과
Now the rest of the acts of Josiah , and his goodness , according to that which was written in the law of the Lord ,
27. 그 시종 행적이 이스라엘과 유다 열왕기에 기록되니라
And his deeds , first and last , behold, they are written in the book of the kings of Israel and Judah .
■ 주석 보기
【대하35:1 JFB】대하35:1-19. Josiah Keeps a Solemn Passover.
1-3. Moreover Josiah kept a passover—(See on 왕하23:21). The first nine verses give an account of the preparations made for the celebration of the solemn feast [대하35:1-9]. The day appointed by the law was kept on this occasion (compare 대하30:2, 13). The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare 대하29:5). The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded (대하35:3) to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (대하33:7), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.
【대하35:1 CWC】[MANASSEH TO THE CAPTIVITY]
1. Manasseh and Amon, c. 33.
The history of the first-named is divided into three parts: (1) the outline of his character and reign down to the crisis of his punishment (vv. 1-10); (2) his affliction and repentance in Babylon (vv. 11-13); (3) his later career and death (vv. 14-20). The first part was considered in Kings. For the reference to "groves" and "the host of heaven," compare 신16:21 and 17:3. It was in such groves, and on the high hills, and under the trees, that the heathen were guilty of their idolatrous practices. As a comment on verse six turn to 신18:9, etc. Verse seven is a forerunner of what we read of the Antichrist in Daniel 7-9. Matt. 24, 2 Thess. 2, Rev. 13, etc.
God is merciful and long-suffering, but without avail (v. 10). The Assyrian king was Esarhaddon, son and successor to Sennacherib. "Among thorns" may mean that Manasseh was hiding in such a thicket, but some version have another Hebrew expression translated "among the living," as intended to show only that he was taken alive. His condition was humiliating indeed, hands manacled and ankles fastened together with rings and a bar.
Observe the process of his repentance -- affliction, supplication, humility, mercy, spiritual apprehension, restoration, reformation, zeal, prosperity, (vv. 12-16). Here is a good outline for an expository discourse. It was some political motive that induced the Assyrian to restore him to his kingdom, perhaps to use him as an ally against Egypt, "but God overruled the measure for higher purposes."
The story of Amon calls for no comment.
2. Josiah, cc. 34, 35.
The first ten years of this reign (vv. 1-7) are distinguished by a reformation and revival more thorough than that of Manasseh, and suggesting the one under Hezekiah. The exact chronological order is not followed but the great facts are the same as in Kings. That a king of Judah should have such influence among the tribes of Israel, is explained by the fact that the captivity of the latter had taken place, and the remnant remaining in the land kept in touch with Judah as their protector (v. 6). "Mattocks" has been translated "deserts" and may mean the deserted localities or suburbs of these tribes.
The remainder of this chapter has been alluded to sufficiently in Kings.
The first half of 35 is the account of the great passover, the origin of which was treated in Exodus 12, but a few features call for attention here. For example, "the holy place" in this case, (v. 5), means the court of the priests where the animals for sacrifice were slain, and the people were admitted according to their families, several households at a time. The Levites stood in rows from the slaughtering places to the altar, passing the blood and fat from one to another of the officiating priests. -- Bible Commentary. The Levites, both here and at Hezekiah's passover, did more than the law, strictly interpreted, authorized them to do, but the peculiar conditions in each case justified the liberty. The singers (v. 15) were chanting Psalms 113-118, and doubtless repeating them over and over as each group entered the holy place. The comparison with Samuel's passover (v. 18) suggests that of Hezekiah's, and Solomon's (30:26), the distinction being found in the terms on which the comparisons are based. One perhaps on the grandeur of the ceremonies, and the other on the ardor of the people.
In the story of Josiah's death (vv. 20-27), we repeat what was said in Kings. Egypt and Assyria are rivals for world power, and Palestine is the buffer between them. Judah is Assyria's vassal, and it is Josiah's duty to oppose her enemy's advances. The "valley of Megiddo" is identical with the plain of Esdraelon of which we shall hear later. Necho's reference to God's command (v. 21) may not mean Jehovah, but some false god of Egypt, and yet verse 22 raises a doubt about it. For this reason, some think Jeremiah, who was a contemporaneous prophet in Judah, may have communicated such a revelation to the Egyptian king. If so, it adds a new cause for Josiah's death, for if the prophet revealed it to Necho, he would hardly have kept it a secret from Josiah.
Jeremiah's lamentation is not recorded (v. 25) except as it may be found unidentified in his book of Lamentations. The event is thought to be again referred to in 슥12:11.
3. Jehoahaz, c. 36:1-4.
This was the popular choice to succeed Josiah, but being his younger son, there was a question of its legitimacy, which may explain, in part, his removal by the king of Egypt and the substitution of his older brother. His reign was short, and as we learn from 왕하23:32, it was also wicked.
4. Jehoiakim, vv. 5-8.
His brother was no improvement (compare 렘22:13-19). At first the vassal of Egypt, he subsequently sustained the same relationship to Babylon, which had now become the head of the Assyrian empire, and had finally driven the Egyptians out of Asia. Rebelling against Babylon later on, the latter punished him (vv. 6, 7). Daniel was taken captive at this time (단1:1-6). Jehoiakim himself was not taken prisoner however, although that seems to have been Nebuchadnezzar's original intention. (Compare with verse six, 왕하24:2-7}, Jeremiah as above, and al아36:30.)
5. Jehoiachin, vv. 9, 10.
This king is "Coniah" and "Jeconiah" in Jeremiah (cc. 22, 23), and according to 왕하24:8, was eighteen years old instead of eight when he began to reign. This age seems corroborated by what our lesson says of him (v. 9). Compare also 겔19:1-9. "When the year was expired" (v. 10), means when the spring had come, and its opportunity for military campaigning.
6. Zedekiah, vv. 11-21
As we know from Kings, Zedekiah was not the brother, but the uncle of his predecessor, but called the first-named in accordance with the Hebrew latitude in speaking of family relationships. Note the distinction given a prophet of God, implying both inspiration and authority (v. 12). Note carefully verse 21. We learnt in the Pentateuch that every seventh year in Israel was to be a sacred rest unto the Lord, the land itself was to lie fallow. But the greed of the people had disregarded this law, and now they were to pay the penalty as per 레26:33-35- Judah, providentially, was not colonized by other peoples, as was Israel, so that at the close of seventy years there might be a return (렘25:12, 13).
This book concludes with an account of that return (vv. 22, 23), showing, in so far, that it was written after that event. The story of the return comes before us in detail in Ezra.
【대하35:1 MHCC】The destruction Josiah made of idolatry, was more largely related in the book of Kings. His solemnizing the passover is related here. The Lord's supper resembles the passover more than any other of the Jewish festivals; and the due observance of that ordinance, is a proof of growing piety and devotion. God alone can truly make our hearts holy, and prepare them for his holy services; but there are duties belonging to us, in doing which we obtain this blessing from the Lord.
【대하35:4 JFB】4. prepare yourselves by the houses of your fathers, after your courses—Each course or division was to be composed of those who belonged to the same fathers' house.
according to the writing of David and … Solomon—Their injunctions are recorded (대하8:14; 대상23:1-26:32).
【대하35:5 JFB】5. stand in the holy place—in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests (대하30:16-18).
【대하35:6 JFB】6. So kill the passover, &c.—The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers (출12:3). But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (대하35:7-9) they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.
【대하35:7 JFB】7. Josiah gave to the people … lambs and kids—These were in all probability destined for the poor; a lamb or a kid might be used at convenience (출12:5).
and … bullocks—which were offered after the lambs on each of the successive days of the feast.
【대하35:8 JFB】8, 9. his princes—These gave to the priests and Levites; as those of Hezekiah's princes (대하30:24). They were ecclesiastical princes; namely, Hilkiah the high priest (대하34:9). Zechariah, probably the second priest of the Eleazar (왕하16:18), and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided (대하35:9), some of their eminent brethren who had been distinguished in Hezekiah's time (대하31:12-15), gave a large additional contribution for the use of the Levites exclusively.
【대하35:10 JFB】10, 11. So the service was prepared, &c.—All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people (대하30:17). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.
【대하35:12 JFB】12. they removed the burnt offerings—Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."
【대하35:13 JFB】13. they roasted the passover with fire according to the ordinance—(See 출12:7-9). This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans (삼상2:14).
divided them speedily among the people—The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings—for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (레7:15-18).
【대하35:14 JFB】14. afterwards they made ready for themselves, and for the priests—The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.
【대하35:15 JFB】15. And the singers …, were in their place—While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.
【대하35:18 JFB】18. there was no passover like to that kept in Israel from the days of Samuel—One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiæ, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel" [왕하23:22]. The meaning is the same in both passages, for Samuel concluded the era of the judges.
all Judah and Israel that were present—The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which [대하35:7], at ten to a company, would make 376,000 persons attending the feast.
【대하35:19 JFB】19. In the eighteenth year of the reign Josiah was this passover kept—"It is said (왕하22:3) that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at 대하34:8-35:19) must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare 대하29:3). "The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [Bertheau].
【대하35:20 JFB】대하35:20-27. His Death.
20. After all this, when Josiah had prepared the temple—He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.
Necho king of Egypt came up to fight against Carchemish by Euphrates—Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [Van De Velde].
【대하35:20 MHCC】The Scripture does not condemn Josiah's conduct in opposing Pharaoh. Yet Josiah seems to deserve blame for not inquiring of the Lord after he was warned; his death might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused God to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.
【대하35:21 JFB】21, 22. But he sent ambassadors … What have I to do with thee, thou king of Judah?—Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded [대하35:23].
【대하35:24 JFB】24. took him out of that chariot, and put him in the second chariot—the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.
【대하35:25 JFB】25. Jeremiah lamented for Josiah, &c.—The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (Z전12:11).
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