Read-Post Through the Bible

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2 Kings 22 -
Josiah succeeds Amon his father, and reigns thirty-one years, 2Ki_22:1, 2Ki_22:2. He repairs the breaches of the temple, 2Ki_22:3-7. Hilkiah finds the book of the law in the temple, 2Ki_22:8. It is read by Shaphan the scribe, before the king and his servants, 2Ki_22:9, 2Ki_22:10. The king, greatly affected, sends to inquire of Huldah the prophetess, 2Ki_22:11-13. She delivers an afflictive prophecy concerning the evils that were coming upon the land, 2Ki_22:14-17. But promises Josiah that these evils shall not come in his time, 2Ki_22:18-20. — Clarke 

2 Kings 22 -

This chapter begins the story of the reign of good king Josiah, whose goodness shines the brighter because it came just after so much wickedness, which he had the honour to reform, and just before so great a destruction, which yet he had not the honour to prevent. Here, after his general character (2Ki_22:1, 2Ki_22:2), we have a particular account of the respect he paid 

I. To God's house, which he repaired (2Ki_22:3-7). 

II. To God's book, which he was much affected with the reading of (2Ki_22:8-11). 

III. To God's messengers, whom he thereupon consulted (2Ki_22:12-14). And by whom he received from God an answer threatening Jerusalem's destruction (2Ki_22:15-17), but promising favour to him (2Ki_22:18-20), upon which he set about that glorious work of reformation which we have an account of in the next chapter. — Henr 

2Ki 22:1-10 
The different event of Josiah's early succession from that of Manasseh, must be ascribed to the distinguishing grace of God; yet probably the persons that trained him up were instruments in producing this difference. His character was most excellent. Had the people joined in the reformation as heartily as he persevered in it, blessed effects would have followed. But they were wicked, and had become fools in idolatry. We do not obtain full knowledge of the state of Judah from the historical records, unless we refer to the writings of the prophets who lived at the time. In repairing the temple, the book of the law was found, and brought to the king. It seems, this book of the law was lost and missing; carelessly mislaid and neglected, as some throw their Bibles into corners, or maliciously concealed by some of the idolaters. God's care of the Bible plainly shows his interest in it. Whether this was the only copy in being or not, the things contained in it were new, both to the king and to the high priest. No summaries, extracts, or collections out of the Bible, can convey and preserve the knowledge of God and his will, like the Bible itself. It was no marvel that the people were so corrupt, when the book of the law was so scarce; they that corrupted them, no doubt, used arts to get that book out of their hands. The abundance of Bibles we possess aggravates our national sins; for what greater contempt of God can we show, than to refuse to read his word when put into our hands, or, reading it, not to believe and obey it? By the holy law is the knowledge of sin, and by the blessed gospel is the knowledge of salvation. When the former is understood in its strictness and excellence, the sinner begins to inquire, What must I do to be saved? And the ministers of the gospel point out to him Jesus Christ, as the end of the law for righteousness to every one that believeth. — MHCC

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2Ki 22:1-10 

Concerning Josiah we are here told,

I. That he was very young when he began to reign (2Ki_22:1), only eight years old. Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Eze_18:14, etc.

II. That he did that which was right in the sight of the Lord, 2Ki_22:2. See the sovereignty of divine grace - the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace - Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father's steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom_11:24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness.

III. That he took care for the repair of the temple. This he did in the eighteenth year of his reign, 2Ki_22:3. Compare 2Ch_34:8. He began much sooner to seek the Lord (as appears, 2Ch_34:3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (2Ki_22:4); for, it seems, they took much the same way of raising the money that Joash took, 2Ki_12:9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, 2Ki_22:5, 2Ki_22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (2Ki_22:7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty.

IV. That, in repairing the temple, the book of the law was happily found and brought to the king, 2Ki_22:8, 2Ki_22:10. Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deu_31:24, etc.

1. It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa_65:1. If the holy scriptures had not been of God, they would not have been in being at this day; God's care of the Bible is a plain indication of his interest in it.

2. Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king's writing a copy of the law, nor that for the public reading of the law every seventh year (Deu_17:18; Deu_31:10, Deu_31:11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with - a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. 26 and Deu. 28, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (2Ki_22:13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture.

3. It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple.

4. Hilkiah the priest was exceedingly well pleased with the discovery. “O,” says he to Shaphan, “rejoice with me, for I have found the book of the law, heurēka, heurēka, - I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor.” — Henry 

2Ki 22:11-20 
The book of the law is read before the king. Those best honour their Bibles, who study them; daily feed on that bread, and walk by that light. Convictions of sin and wrath should put us upon this inquiry, What shall we do to be saved? Also, what we may expect, and must provide for. Those who are truly apprehensive of the weight of God's wrath, cannot but be very anxious how they may be saved. Huldah let Josiah know what judgments God had in store for Judah and Jerusalem. The generality of the people were hardened, and their hearts unhumbled, but Josiah's heart was tender. This is tenderness of heart, and thus he humbled himself before the Lord. Those who most fear God's wrath, are least likely to feel it. Though Josiah was mortally wounded in battle, yet he died in peace with God, and went to glory. Whatever such persons suffer or witness, they are gathered to the grave in peace, and shall enter into the rest which remaineth for the people of God. — MHCC

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2Ki 22:11-20 

We hear no more of the repairing of the temple: no doubt that good work went on well; but the book of the law that was found in it occupies us now, and well it may. It is not laid up in the king's cabinet as a piece of antiquity, a rarity to be admired, but it is read before the king. Those put the truest honour upon their Bibles that study them and converse with them daily, feed on that bread and walk by that light. Men of honour and business must look upon an acquaintance with God's word to be their best business and honour. Now here we have,

I. The impressions which the reading of the law made upon Josiah. He rent his clothes, as one ashamed of the sin of his people and afraid of the wrath of God; he had long thought the case of his kingdom bad, by reason of the idolatries and impieties that had been found among them, but he never thought it so bad as he perceived it to be by the book of the law now read to him. The rending of his clothes signified the rending of his heart for the dishonour done to God, and the ruin he saw coming upon his people.

II. The application he made to God hereupon: Go, enquire of the Lord for me, 2Ki_22:13.

1. Two things we may suppose he desired to know: - “Enquire, (1.) What we shall do; what course we shall take to turn away God's wrath and prevent the judgments which our sins have deserved.” Convictions of sin and wrath should put us upon this enquiry, What shall we do to be saved? Wherewithal shall we come before the Lord? If you will thus enquire, enquire quickly, before it be too late.

(2.) “What we may expect and must provide for.” He acknowledges, “Our fathers have not hearkened to the words of this book; if this be the rule of right, certainly our fathers have been much in the wrong.” Now that the commandment came sin revived, and appeared sin; in the glass of the law, he saw the sins of his people more numerous and more heinous than he had before seen them, and more exceedingly sinful. He infers hence, “Certainly great is the wrath that is kindled against us; if this be the word of God, as no doubt it is, and he will be true to his word, as no doubt he will be, we are all undone. I never thought the threatenings of the law so severe, and the curses of the covenant so terrible, as now I find them to be; it is time to look about us if these be in force against us.” Note, Those who are truly apprehensive of the weight of God's wrath cannot but be very solicitous to obtain his favour, and inquisitive how they may make their peace with him. Magistrates should enquire for their people, and study how to prevent the judgments of God that they see hanging over them.

2. This enquiry Josiah sent, (1.) By some of his great men, who are named 2Ki_22:12, and again 2Ki_22:14. Thus he put an honour upon the oracle, by employing those of the first rank to attend it.

(2.) To Huldah the prophetess, 2Ki_22:14. The spirit of prophecy, that inestimable treasure, was sometimes put not only into earthen vessels, but into the weaker vessels, that the excellency of the power might be of God. Miriam helped to lead Israel out of Egypt (Mic_6:4), Deborah judged them, and now Huldah instructed them in the mind of God, and her being a wife was no prejudice at all to her being a prophetess; marriage is honourable in all. It was a mercy to Jerusalem that when Bibles were scarce they had prophets, as afterwards, when prophecy ceased, that they had more Bibles; for God never leaves himself without witness, because he will leave sinners without excuse. Jeremiah and Zephaniah prophesied at this time, yet the king's messengers made Huldah their oracle, probably because her husband having a place at court (for he was keeper of the wardrobe) they had had more and longer acquaintance with her and greater assurances of her commission than of any other; they had, it is likely, consulted her upon other occasions, and had found that the word of God in her mouth was truth. She was near, for she dwelt at Jerusalem, in a place called Mishneh, the second rank of buildings from the royal palace. The Jews say that she prophesied among the women, the court ladies, being herself one of them, who it is probable had their apartments in that place. Happy the court that had a prophetess within the verge of it, and knew how to value her.

III. The answer he received from God to his enquiry. Huldah returned it not in the language of a courtier - “Pray give my humble service to his Majesty, and let him know that this is the message I have for him from the God of Israel;” but in the dialect of a prophetess, speaking from him before whom all stand upon the same level - Tell the man that sent you to me, 2Ki_22:15. Even kings, though gods to us, are men to God, and shall so be dealt with; for with him there is no respect of persons.

1. She let him know what judgments God had in store for Judah and Jerusalem (2Ki_22:16, 2Ki_22:17): My wrath shall be kindled against this place; and what is hell itself but the fire of God's wrath kindled against sinners? Observe, (1.) The degree and duration of it. It is so kindled that it shall not be quenched; the decree has gone forth; it is too late now to think of preventing it; the iniquity of Jerusalem shall not be purged with sacrifice or offering. Hell is unquenchable fire. (2.) The reference it has,

[1.] To their sins: “They have committed them, as it were, with design, and on purpose to provoke me to anger. It is a fire of their own kindling; they would provoke me, and at length I am provoked.”

[2.] To God's threatenings: “The evil I bring is according to the words of the book which the king of Judah has read; the scripture is fulfilled in it. Those that would not be bound by the precept shall be bound by the penalty.” God will be found no less terrible to impenitent sinners than his word makes him to be.

2. She let him know what mercy God had in store for him. (1.) Notice is taken of his great tenderness and concern for the glory of God and the welfare of his kingdom (2Ki_22:19): Thy heart was tender. Note, God will distinguish those that distinguish themselves. The generality of the people were hardened and their hearts unhumbled, so were the wicked kings his predecessors, but Josiah's heart was tender. He received the impressions of God's word, trembled at it and yielded to it; he was exceedingly grieved for the dishonour done to God by the sins of his fathers and of his people; he was afraid of the judgments of God, which he saw coming upon Jerusalem, and earnestly deprecated them. This is tenderness of heart, and thus he humbled himself before the Lord, and expressed these pious affections by rending his clothes and weeping before God, probably in his closet; but he that sees in secret says it was before him, and he heard it, and put every tear of tenderness into his bottle. Note, Those that most fear God's wrath are least likely to feel it. It should seem that those words (Lev_26:32) much affected Josiah, I will bring the land into desolation; for when he heard of the desolation and of the curse, that is, that God would forsake them and separate them to evil (for till it came to that they were neither desolate nor accursed), then he rent his clothes: the threatening went to his heart.

(2.) A reprieve is granted till after his death (2Ki_22:20): I will gather thee to thy fathers. The saints then, no doubt, had a comfortable prospect of happiness on the other side death, else being gathered to their fathers would not have been so often made the matter of a promise as we find it was. Josiah could not prevail to prevent the judgment itself, but God promised him he should not live to see it, which (especially considering that he died in the midst of his days, before he was forty years old) would have been but a small reward for his eminent piety if there had not been another world in which he should be abundantly recompensed, Heb_11:16. When the righteous is taken away from the evil to come he enters into peace, Isa_57:1, Isa_57:2. This is promised to Josiah here: Thou shalt go to thy grave in peace, which refers not to the manner of his death (for he was killed in a battle), but to the time of it; it was a little before the captivity in Babylon, that great trouble, in comparison with which the rest were as nothing, so that he might be truly said to die in peace that did not live to share in that. He died in the love and favour of God, which secure such a peace as no circumstances of dying, no, not dying in the field of war, could alter the nature of, or break in upon. — Henry 

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(2 Ki 23) "And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. {2} And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD. {3} And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant.

{4} And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel. {5} And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. {6} And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people. {7} And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove. {8} And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city. {9} Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren. {10} And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. {11} And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire. {12} And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake them down from thence, and cast the dust of them into the brook Kidron. {13} And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile. {14} And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men. {15} Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove.

{16} And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words. {17} Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel. {18} And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. {19} And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel. {20} And he slew all the priests of the high places that were there upon the altars, and burned men's bones upon them, and returned to Jerusalem.

{21} And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant. {22} Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; {23} But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD in Jerusalem. {24} Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD. {25} And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. {26} Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. {27} And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.

{28} Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? {29} In his days Pharaohnechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. {30} And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead.

{31} Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah. {32} And he did that which was evil in the sight of the LORD, according to all that his fathers had done. {33} And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. {34} And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. {35} And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaohnechoh. {36} Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother's name was Zebudah, the daughter of Pedaiah of Rumah. {37} And he did that which was evil in the sight of the LORD, according to all that his fathers had done."

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2 Kings 23 -
Josiah reads in the temple to the elders of Judah, the priests, the prophets, and the people, the book of the covenant which had been found, 2Ki_23:1, 2Ki_23:2. He makes a covenant, and the people stand to it, 2Ki_23:3. He destroys the vessels of Baal and Asherah, and puts down the idolatrous priests; breaks down the houses of the sodomites, and the high places; defiles Topheth; takes away the horses of the sun; destroys the altars of Ahaz; breaks in pieces the images; and breaks down and burns Jeroboam’s altar at Beth-el, 2Ki_23:4-15. Fulfills the word of the prophet, who cried against the altar at Beth-el, 2Ki_23:16-18. Destroys the high places in Samaria, slays the idolatrous priests, and celebrates a great passover, 2Ki_23:19-23; and puts away all the dealers with familiar spirits, etc., 2Ki_23:24. His eminent character; he is mortally wounded at Megiddo, and buried at Jerusalem, 2Ki_23:25-30. Jehoahaz reigns in his stead, and does evil in the sight of the Lord, 2Ki_23:31, 2Ki_23:32. Is dethroned by Pharaoh-nechoh; and Eliakim, his brother, called also Jehoiakim, made king in his stead; the land is laid under tribute by the king of Egypt, and Jehoiakim reigns wickedly, 2Ki_23:33-37. — Clarke   

2 Kings 23 -

We have here, I. The happy continuance of the goodness of Josiah's reign, and the progress of the reformation he began, reading the law (2Ki_23:1, 2Ki_23:2), renewing the covenant (2Ki_23:3), cleansing the temple (2Ki_23:4), and rooting out idols and idolatry, with all the relics thereof, in all places, as far as his power reached (v. 5-20), keeping a solemn passover (2Ki_23:21-23), and clearing the country of witches (2Ki_23:24); and in all this acting with extraordinary vigour (2Ki_23:25). 

II. The unhappy conclusion of it in his untimely death, as a token of the continuance of God's wrath against Jerusalem (2Ki_23:26-30). 

III. The more unhappy consequences of his death, in the bad reigns of his two sons Jehoahaz and Jehoiakim, that came after him (2Ki_23:31-37). — Henry 

2Ki 23:1-3 

Josiah had received a message from God that there was no preventing the ruin of Jerusalem, but that he should deliver only his own soul; yet he did not therefore sit down in despair, and resolve to do nothing for his country because he could not do all he would. No, he would do his duty, and then leave the event to God. A public reformation was the thing resolved on; if any thing could prevent the threatened ruin it must be that; and here we have the preparations for that reformation.

1. He summoned a general assembly of the states, the elders, the magistrates or representatives of Judah and Jerusalem, to meet him in the house of the Lord, with the priests and prophets, the ordinary and extraordinary ministers, that, they all joining in it, it might become a national act and so be the more likely to prevent national judgments; they were all called to attend (2Ki_23:1, 2Ki_23:2), that the business might be done with the more solemnity, that they might all advise and assist in it, and that those who were against it might be discouraged from making any opposition. Parliaments are no diminution at all to the honour and power of good princes, but a great support to them.

2. Instead of making a speech to this convention, he ordered the book of the law to be read to them; nay, it should seem, he read it himself (2Ki_23:2), as one much affected with it and desirous that they should be so too. Josiah thinks it not below him to be a reader, any more than Solomon did to be a preacher, nay, and David himself to be a door-keeper in the house of God. Besides the convention of the great men, he had a congregation of the men of Judah and the inhabitants of Jerusalem to hear the law read. It is really the interest of princes to promote the knowledge of the scriptures in their dominions. If the people be but as stedfastly resolved to obey by law as he is to govern by law, the kingdom will be happy. All people are concerned to know the scripture, and all in authority to spread the knowledge of it. 3. Instead of proposing laws for the confirming of them in their duty, he proposed an association by which they should all jointly engage themselves to God, 2Ki_23:3. The book of the law was the book of the covenant, that, if they would be to God a people, he would be to them a God; they here engage themselves to do their part, not doubting but that then God would do his.

(1.) The covenant was that they should walk after the Lord, in compliance with his will, in his ordinances and his providences, should answer all his calls and attend all his motions - that they should make conscience of all his commandments, moral, ceremonial, and judicial, and should carefully observe them with all their heart and all their soul, with all possible care and caution, sincerity, vigour, courage, and resolution, and so fulfil the conditions of this covenant, in dependence upon the promises of it.

(2.) The covenanters were, in the first place, the king himself, who stood by his pillar (2Ki_11:14) and publicly declared his consent to this covenant, to set them an example, and to assure them not only of his protection but of his presidency and all the furtherance his power could give them in their obedience. It is no abridgment of the liberty even of princes themselves to be in bonds to God. All the people likewise stood to the covenant, that is, they signified their consent to it and promised to abide by it. It is of good use to oblige ourselves to our duty with all possible solemnity, and this is especially seasonable after notorious backslidings to sin and decays in that which is good. He that bears an honest mind does not shrink from positive engagements: fast bind, fast find. — Henry 

2Ki 23:4-14 
What abundance of wickedness in Judah and Jerusalem! One would not have believed it possible, that in Judah, where God was known, in Israel, where his name was great, in Salem, in Zion, where his dwelling-place was, such abominations should be found. Josiah had reigned eighteen years, and had himself set the people a good example, and kept up religion according to the Divine law; yet, when he came to search for idolatry, the depth and extent were very great. Both common history, and the records of God's word, teach, that all the real godliness or goodness ever found on earth, is derived from the new-creating Spirit of Jesus Christ. — MHCC

2Ki 23:15-24 
Josiah's zeal extended to the cities of Israel within his reach. He carefully preserved the sepulchre of that man of God, who came from Judah to foretell the throwing down of Jeroboam's altar. When they had cleared the country of the old leaven of idolatry, then they applied themselves to the keeping of the feast. There was not holden such a passover in any of the foregoing reigns. The revival of a long-neglected ordinance, filled them with holy joy; and God recompensed their zeal in destroying idolatry with uncommon tokens of his presence and favour. We have reason to think that during the remainder of Josiah's reign, religion flourished. — MHCC

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2Ki 23:4-24 

We have here an account of such a reformation as we have not met with in all the history of the kings of Judah, such thorough riddance made of all the abominable things and such foundations laid of a glorious good work; and here I cannot but wonder at two things: -

1. That so many wicked things should have got in, and kept standing so long, as we find here removed.

2. That notwithstanding the removal of these wicked things, and the hopeful prospects here given of a happy settlement, yet within a few years Jerusalem was utterly destroyed, and even this did not save it; for the generality of the people, after all, hated to be reformed. The founder melteth in vain, and therefore reprobate silver shall men call them, Jer_6:29, Jer_6:30. Let us here observe,

I. What abundance of wickedness there was, and had been, in Judah and Jerusalem. One would not have believed it possible that in Judah, where God was known - in Israel, where his name was great - in Salem, in Sion, where his dwelling place was, such abominations should be found as here we have an account of. Josiah had now reigned eighteen years, and had himself set the people a good example, and kept up religion according to law; and yet, when he came to make inquisition for idolatry, the depth and extent of the dunghill he had to carry away appeared almost incredible. 1. Even in the house of the Lord, that sacred temple which Solomon built, and dedicated to the honour and for the worship of the God of Israel, there were found vessels, all manner of utensils, for the worship of Baal, and of the grove (or Ashtaroth), and of all the host of heaven, 2Ki_23:4. Though Josiah had suppressed the worship of idols, yet the utensils made for that worship were all carefully preserved, even in the temple itself, to be used again whenever the present restraint should be taken off; nay, even the grove itself, the image of it, was yet standing in the temple (2Ki_23:6); some make it the image of Venus, the same with Ashtaroth.

2. Just at the entering in of the house of the Lord was a stable for horses kept (would you think it?) for a religious use; they were holy horses, given to the sun (2Ki_23:11), as if he needed them who rejoiceth as a strong man to run a race (Psa_19:5), or rather they would thus represent to themselves the swiftness of his motion, which they much admired, making their religion to conform to the poetical fictions of the chariot of the sun, the follies of which even a little philosophy, without any divinity, would have exposed and made them ashamed of. Some say that those horses were to be led forth in pomp every morning to meet the rising sun, others that the worshippers of the sun rode out upon them to adore the rising sun; it should seem that they drew the chariots of the sun, which the people worshipped. Strange that ever men who had the written word of God among them should be thus vain in their imaginations!

3. Hard by the house of the Lord there were houses of the Sodomites, where all manner of lewdness and filthiness, even that which was most unnatural, was practised, and under pretence of religion too, in honour of their impure deities. Corporal and spiritual whoredom went together, and the vile affections to which the people were given up were the punishment of their vain imaginations. Those that dishonoured their God were justly left thus to dishonour themselves, Rom_1:24, etc. There were women that wove hangings for the grove (2Ki_23:7), tents which encompassed the image of Venus, where the worshippers committed all manner of lewdness, and this in the house of the Lord. Those did ill that made our Father's house a house of merchandise; those did worse that made it a den of thieves; but those did worst of all that made it (Horrendum dictu! - Horrible to relate!) a brothel, in an impudent defiance of the holiness of God and of his temple. Well might the apostle call them abominable idolatries.

4. There were many idolatrous altars found (2Ki_23:12), some in the palace, on the top of the upper chamber of Ahaz. The roofs of their houses being flat, they made them their high places, and set up altars upon them (Jer_19:13; Zep_1:5), domestic altars. The kings of Judah did so: and, though Josiah never used them, yet to this time they remained there. Manasseh had built altars for his idols in the house of the Lord. When he repented he removed them, and cast them out of the city (2Ch_33:15), but, not destroying them, his son Amon, it seems, had brought them again into the courts of the temple; there Josiah found them, and thence he broke them down, 2Ki_23:12.

5. There was Tophet, in the valley of the son of Hinnom, very near Jerusalem, where the image of Moloch (that god of unnatural cruelty, as others were of unnatural uncleanness) was kept, to which some sacrificed their children, burning them in the fire, others dedicated them, making them to pass through the fire (2Ki_23:10), labouring in the very fire, Hab_2:13. It is supposed to have been called Tophet from toph, a drum, because they beat drums at the burning of the children, that their shrieks might not be heard.

6. There were high places before Jerusalem, which Solomon had built, 2Ki_23:13. The altars and images on those high places, we may suppose, had been taken away by some of the preceding godly kings, or perhaps Solomon himself had removed them when he became a penitent; but the buildings, or some parts of them, remained, with other high places, till Josiah's time. Those that introduce corruptions into religion know not how far they will reach nor how long they will last. Antiquity is no certain proof of verity. There were also high places all the kingdom over, from Geba to Beer-sheba (2Ki_23:8 ), and high places of the gates, in the entering in of the gate of the governor. In these high places (bishop Patrick thinks) they burnt incense to those tutelar gods to whom their idolatrous kings had committed the protection of their city; and probably the governor of the city had a private altar for his penates - his household-gods.

7. There were idolatrous priests, that officiated at all those idolatrous altars (2Ki_23:5), chemarim, black men, or that wore black. See Zep_1:4. Those that sacrificed to Osiris, or that wept for Tammuz (Eze_8:14), or that worshipped the infernal deities, put on black garments as mourners. These idolatrous priests the kings of Judah had ordained to burn incense in the high places; they were, it should seem, priests of the house of Aaron, who thus profaned their dignity, and there were others also who had no right at all to the priesthood, who burnt incense to Baal.

8. There were conjurers and wizards, and such as dealt with familiar spirits, 2Ki_23:24. When they worshipped the devil as their god no marvel that they consulted him as their oracle.

II. What a full destruction good Josiah made of all those relics of idolatry. Such is his zeal for the Lord of hosts, and his holy indignation against all that is displeasing to him, that nothing shall stand before him. The law was that the monuments of the Canaanites' idolatry must be all destroyed (Deu_7:5), much more those of the idolatry of the Israelites, in whom it was much more impious, profane, and perfidious.

1. He ordered Hilkiah, and the other priests, to clear the temple. This was their province, 2Ki_23:4. Away with all the vessels that were made for Baal. They must never be employed in the service of God, no, nor reserved for any common use; they must all be burnt, and the ashes of them carried to Bethel. That place had been the common source of idolatry, for there was set up one of the calves, and, that lying next to Judah, the infection had thence spread into that kingdom, and therefore Josiah made it the lay-stall of idolatry, the dunghill to which he carried the filth and offscouring of all things, that, if possible, it might be made loathsome to those that had been fond of it.

2. The idolatrous priests were all put down. Those of them that were not of the house of Aaron, or had sacrificed to Baal or other false gods, he put to death, according to the law, 2Ki_23:20. He slew them upon their own altars, the most acceptable sacrifice that ever had been offered upon them, a sacrifice to the justice of God. Those that were descendants from Aaron, and yet had burnt incense in the high places, but to the true God only, he forbade ever to approach the altar of the Lord; they had forfeited that honour (2Ki_23:9): He brought them out of the cities of Judah (2Ki_23:8 ), that they might not do mischief in the country by secretly keeping up their old idolatrous usages; but he allowed them to eat of the unleavened bread (the bread of the meat-offering, Lev_2:4, Lev_2:5) among their brethren, with whom they were to reside, that being under their eye they might be kept from doing hurt and taught to do well; that bread, that unleavened bread (heavy and unpleasant as it was), was better than they deserved, and that would serve to keep them alive. But whether they were permitted to eat of all the sacrifices, as blemished priests were (Lev_21:22), which is called, in general, the bread of their God, may be justly questioned.

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3. All the images were broken to pieces and burnt. The image of the grove (2Ki_23:6), some goddess or other, was reduced to ashes, and the ashes cast upon the graves of the common people (2Ki_23:6), the common burying-place of the city. By the law a ceremonial uncleanness was contracted by the touch of a grave, so that in casting them here he declared them most impure, and none could touch them without thereby making themselves unclean. He cast it into the graves (so the Chaldee), intimating that he would have all idolatry buried out of his sight, as a loathsome thing, and forgotten, as dead men are out of mind, 2Ki_23:14. He filled the places of the groves with the bones of men; as he carried the ashes of the images to the graves, to mingle them with dead men's bones, so he carried dead men's bones to the places where the images had been, and put them in the room of them, that, both ways, idolatry might be rendered loathsome, and the people kept both from the dust of the images and from the ruins of the places where they had been worshipped. Dead men and dead gods were much alike and fittest to go together.

4. All the wicked houses were suppressed, those nests of impiety that harboured idolaters, the houses of the Sodomites, 2Ki_23:7. “Down with them, down with them, rase them to the foundations.” The high places were in like manner broken down and levelled with the ground (2Ki_23:8 ), even that which belonged to the governor of the city; for no man's greatness or power may protect him in idolatry or profaneness. Let governors be obliged, in the first place, to reform, and then the governed will be the sooner influenced. He defiled the high places (2Ki_23:8 and again 2Ki_23:13), did all he could to render them abominable, and put the people out of conceit with them, as Jehu did when he made the house of Baal a draught-house, 2Ki_10:27. Tophet, which, contrary to other places of idolatry, was in a valley, whereas they were on hills or high places, was likewise defiled (2Ki_23:10), was made the burying-place of the city. Concerning this we have a whole sermon, Jer_19:1, Jer_19:2, etc., where it is said, They shall bury in Tophet, and the whole city is threatened to be made like Tophet. 5. The horses that had been given to the sun were taken away and put to common use, and so were delivered from the vanity to which they were made subject; and the chariots of the sun (what a pity was it that those horses and chariots should be kept as the chariots and horsemen of Israel!) he burnt with fire; and, if the sun be a flame, they never resembled him so much as they did when they were chariots of fire. 6. The workers with familiar spirits and the wizards were put away, 2Ki_23:24. Those of them that were convicted of witchcraft, it is likely, he put to death, and so deterred others from those diabolical practices. In all this he had a sincere regard to the words of the law which were written in the book lately found, 2Ki_23:24. He made that law his rule and kept that in his eye throughout this reformation.

III. How his zeal extended itself to the cities of Israel that were within his reach. The ten tribes were carried captive and the Assyrian colonies did not fully people the country, so that, it is likely, many cities had put themselves under the protection of the kings of Judah, 2Ch_30:1; 2Ch_34:6. These he here visits, to carry on his reformation. As far as our influence goes our endeavours should go to do good and bring the wickedness of the wicked to an end.

1. He defiled and demolished Jeroboam's altar at Bethel, with the high place and the grove that belonged to it, 2Ki_23:15, 2Ki_23:16. The golden calf, it should seem, was gone (thy calf, O Samaria! has cast thee off), but the altar was there, which those that were wedded to their old idolatries made use of still. This was, (1.) Defiled, 2Ki_23:16. Josiah, in his pious zeal, was ransacking the old seats of idolatry, and spied the sepulchres in the mount, in which probably the idolatrous priests were buried, not far from the altar at which they had officiated, and which they were so fond of that they were desirous to lay their bones by it; these he opened, took out the bones, and burnt them upon the altar, to show that thus he would have done by the priests themselves if they had been alive, as he did by those whom he found alive, 2Ki_23:20. Thus he polluted the altar, desecrated it, and made it odious. It is threatened against idolaters (Jer_8:1, Jer_8:2) that their bones shall be spread before the sun; that which is there threatened and this which is here executed (bespeaking their iniquity to be upon their bones, Eze_32:27) are an intimation of a punishment after death, reserved for those that live and die impenitent in that or any other sin; the burning of the bones, if that were all, is a small matter, but, if it signify the torment of the soul in a worse flame (Luk_16:24), it is very dreadful. This, as it was Josiah's act, seems to have been the result of a very sudden resolve; he would not have done it but that he happened to turn himself, and spy the sepulchres; and yet it was foretold above 350 years before, when this altar was first built by Jeroboam, 1Ki_13:2. God always foresees, and has sometimes foretold as certain, that which yet to us seems most contingent. The king's heart is in the hand of the Lord; king Josiah's was so, and he turned it (or ever he himself was aware, Son_6:12) to do this. No work of God shall fall to the ground. (2.) It was demolished. He broke down the altar and all its appurtenances (2Ki_23:15), burnt what was combustible, and, since an idol is nothing in the world, he went as far towards the annihilating of it as he could; for he stamped it small to powder and made it as dust before the wind.

2. He destroyed all the houses of the high places, all those synagogues of Satan that were in the cities of Samaria, 2Ki_23:19. These the kings of Israel built, and God raised up this king of Judah to pull them down, for the honour of the ancient house of David, from which the ten tribes had revolted; the priests he justly made sacrifices upon their own altars, 2Ki_23:20.

3. He carefully preserved the sepulchre of that man of God who came from Judah to foretel this, which now a king who came from Judah executed. This was that good prophet who proclaimed these things against the altar of Bethel, and yet was himself slain by a lion for disobeying the word of the Lord; but to show that God's displeasure against him went no further than his death, but ended there, God so ordered it that when all the graves about his were disturbed his was safe (2Ki_23:17, 2Ki_23:18) and no man moved his bones. He had entered into peace, and therefore should rest in his bed, Isa_57:2. The old lying prophet, who desired to be buried as near him as might be, it should seem, knew what he did; for his dust also, being mingled with that of the good prophet, was preserved for his sake; see Num_23:10.

IV. We are here told what a solemn passover Josiah and his people kept after all this. When they had cleared the country of the old leaven they then applied themselves to the keeping of the feast. When Jehu had destroyed the worship of Baal, yet he took no heed to walk in the commandments and ordinances of God; but Josiah considered that we must learn to do well, and no only cease to do evil, and that the way to keep out all abominable customs is to keep up all instituted ordinances (see Lev_18:30), and therefore he commanded all the people to keep the passover, which was not only a memorial of their deliverance out of Egypt, but a token of their dedication to him that brought them out and their communion with him. This he found written in the book of the law, here called the book of the covenant; for, though the divine authority may deal with us in a way of absolute command, divine grace condescends to federal transactions, and therefore he observed it. We have not such a particular account of this passover as of that in Hezekiah's time, 2 Chr. 30. But, in general, we are told that there was not holden such a passover in any of the foregoing reigns, no, not from the days of the judges (2Ki_23:22), which, by the way, intimates that, though the account which the book of Judges gives of the state of Israel under that dynasty looks but melancholy, yet there were then some golden days. This passover, it seems, was extraordinary for the number and devotion of the communicants, their sacrifices and offerings, and their exact observance of the laws of the feast; and it was not now as in Hezekiah's passover, when many communicated that were not cleansed according to the purification of the sanctuary, and the Levites were permitted to do the priests' work. We have reason to think that during all the remainder of Josiah's reign religion flourished and the feasts of the Lord were very carefully observed; but in this passover the satisfaction they took in the covenant lately renewed, the reformation in pursuance of it, and the revival of an ordinance of which they had lately found the divine original in the book of the law, and which had long been neglected or carelessly kept, put them into great transports of holy joy; and God was pleased to recompense their zeal in destroying idolatry with uncommon tokens of his presence and favour. All this concurred to make it a distinguished passover. — Henry 

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2Ki 23:25-30 
Upon reading these verses, we must say, Lord, though thy righteousness be as the great mountains, evident, plainly to be seen, and past dispute; yet thy judgments are a great deep, unfathomable, and past finding out. The reforming king is cut off in the midst of his usefulness, in mercy to him, that he might not see the evil coming upon his kingdom: but in wrath to his people, for his death was an inlet to their desolations. — MHCC

2Ki 23:25-30 

Upon the reading of these verses we must say, Lord, though thy righteousness be as the great mountains - evident, conspicuous, and past dispute, yet thy judgments are a great deep, unfathomable and past finding out, Psa_36:6. What shall we say to this?

I. It is here owned that Josiah was one of the best kings that ever sat upon the throne of David, 2Ki_23:25. As Hezekiah was a non-such for faith and dependence upon God in straits (2Ki_18:5), so Josiah was a non-such for sincerity and zeal in carrying on a work of reformation. For this there was none like him,

1. That he turned to the Lord from whom his fathers had revolted. It is true religion to turn to God as one we have chosen and love. He did what he could to turn his kingdom also to the Lord.

2. That he did this with his heart and soul; his affections and aims were right in what he did. Those make nothing of their religion that do not make heart-work of it.

3. That he did it with all his heart, and all his soul, and all his might - with vigour, and courage, and resolution: he could not otherwise have broken through the difficulties he had to grapple with. What great things may we bring to pass in the service of God if we be but lively and hearty in it!

4. That he did this according to all the law of Moses, in an exact observance of that law and with an actual regard to it. His zeal did not transport him into any irregularities, but, in all he did, he walked by rule.

II. Notwithstanding this he was cut off by a violent death in the midst of his days, and his kingdom was ruined within a few years after. Consequent upon such a reformation as this, one would have expected nothing but the prosperity and glory both of king and kingdom; but, quite contrary, we find both under a cloud.

1. Even the reformed kingdom continues marked for ruin. For all this (2Ki_23:26) the Lord turned not from the fierceness of his great wrath. That is certainly true, which God spoke by the prophet (Jer_18:7, Jer_18:8 ), that if a nation, doomed to destruction, turn from the evil of sin, God will repent of the evil of punishment; and therefore we must conclude that Josiah's people, though they submitted to Josiah's power, did not heartily imbibe Josiah's principles. They were turned by force, and did not voluntarily turn from their evil way, but still continued their affection for their idols; and therefore he that knows men's hearts would not recall the sentence, which was, That Judah should be removed, as Israel had been, and Jerusalem itself cast off, 2Ki_23:27. Yet even this destruction was intended to be their effectual reformation; so that we must say, not only that the criminals had filled their measure and were ripe for ruin, but also that the disease had come to a crisis, and was ready for a cure; and this shall be all the fruit, even the taking away of sin.

2. As an evidence of this, even the reforming king is cut off in the midst of his usefulness - in mercy to him, that he might not see the evil which was coming upon his kingdom, but in wrath to his people, for his death was an inlet to their desolations. The king of Egypt waged war, it seems, with the king of Assyria: so the king of Babylon is now called. Josiah's kingdom lay between them. He therefore thought himself concerned to oppose the king of Egypt, and check the growing, threatening, greatness of his power; for though, at this time, he protested that he had no design against Josiah, yet, if he should prevail to unite the river of Egypt and the river Euphrates, the land of Judah would soon be overflowed between them. Therefore Josiah went against him, and was killed in the first engagement, 2Ki_23:29, 2Ki_23:30. Here,

(1.) We cannot justify Josiah's conduct. He had no clear call to engage in this war, nor do we find that he asked counsel of God by urim or prophets concerning it. What had he to do to appear and act as a friend and ally to the king of Assyria? Should he help the ungodly and love those that hate the Lord? If the kings of Egypt and Assyria quarrelled, he had reason to think God would bring good out of it to him and his people, by making them instrumental to weaken one another. Some understand the promise made to him that he should come to his grave in peace in a sense in which it was not performed because, by his miscarriage in this matter, he forfeited the benefit of it. God has promised to keep us in all our ways; but, if we go out of our way, we throw ourselves out of his protection. I understand the promise so as that I believe it was fulfilled, for he died in peace with God and his own conscience, and saw not, nor had any immediate prospect of, the destruction of Judah and Jerusalem by the Chaldeans; yet I understand the providence to be a rebuke to him for his rashness.

(2.) We must adore God's righteousness in taking away such a jewel from an unthankful people that knew not how to value it. They greatly lamented his death (2Ch_35:25), urged to it by Jeremiah, who told them the meaning of it, and what a threatening omen it was; but they had not made a due improvement of the mercies they enjoyed by his life, of which God taught them the worth by the want. — Henry 

2Ki_23:26 It is true that Josiah had exterminated outward and gross idolatry throughout the land by his sincere conversion to the Lord, and by his zeal for the restoration of the lawful worship of Jehovah, and had persuaded the people to enter into covenant with its God once more; but a thorough conversion of the people to the Lord he had not been able to effect. For, as Clericus has correctly observed, “although the king was most religious, and the people obeyed him through fear, yet for all that the mind of the people was not changed, as is evident enough from the reproaches of Jeremiah, Zephaniah, and other prophets, who prophesied about that time and a little after.” With regard to this point compare especially the first ten chapters of Jeremiah, which contain a resumé of his labours in the reign of Josiah, and bear witness to the deep inward apostasy of the people from the Lord, not only before and during Josiah's reform of worship, but also afterwards. As the Holy One of Israel, therefore, God could not forgive any more, but was obliged to bring upon the people and kingdom, after the death of Josiah, the judgment already foretold to Manasseh himself (2Ki_21:12.). — K+D (abridged).

2Ki 23:29  In his days Pharaoh-nechoh--(See 2Ch_35:20-27).  — JFB

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2Ki 23:31-37 
After Josiah was laid in his grave, one trouble came on another, till, in twenty-two years, Jerusalem was destroyed. The wicked perished in great numbers, the remnant were purified, and Josiah's reformation had raised up some to join the few who were the precious seed of their future church and nation. A little time, and slender abilities, often suffice to undo the good which pious men have, for a course of years, been labouring to effect. But, blessed be God, the good work which he begins by his regenerating Spirit, cannot be done away, but withstands all changes and temptations. — MHCC

2Ki 23:31-37 

Jerusalem saw not a good day after Josiah was laid in his grave, but one trouble came after another, till within twenty-two years it was quite destroyed. Of the reign of two of his sons here is a short account; the former we find here a prisoner and the latter a tributary to the king of Egypt, and both so in the very beginning of their reign. This king of Egypt having slain Josiah, though he had not had any design upon Judah, yet, being provoked by the opposition which Josiah gave him, now, it should seem, he bent all his force against his family and kingdom. If Josiah's sons had trodden in his steps, they would have fared the better for his piety; but, deviating from them, they fared the worse for his rashness.

I. Jehoahaz, a younger son, was first made king by the people of the land, probably because he was observed to be of a more active warlike genius than his elder brother, and likely to make head against the king of Egypt and to avenge his father's death, which perhaps the people were more solicitous about, in point of honour, than the keeping up and carrying on of his father's reformation; and the issue was accordingly.

1. He did ill, 2Ki_23:32. Though he had a good education and a good example given him, and many a good prayer, we may suppose, put up for him, yet he did that which was evil in the sight of the Lord, and, it is to be feared, began to do so in his father's lifetime, for his reign was so short that he could not, in that, show much of his character. He did according to all that his wicked fathers had done. Though he had not time to do much, yet he had chosen his patterns, and showed whom he intended to follow and whose steps he resolved to tread in; and, having done this, he is here reckoned to have done according to all the evil which those did whom he proposed to imitate. It is of great consequence to young people whom they choose to take for their patterns and whom they emulate. An error in this choice is fatal. Phi_3:17, Phi_3:18.

2. Doing ill, no wonder that he fared ill. He was but three months a prince, and was then made a prisoner, and lived and died so. The king of Egypt seized him, and put him in bands (2Ki_23:33), fearing lest he should give him disturbance, and carried him to Egypt, where he died soon after, 2Ki_23:34. This Jehoahaz is that young lion whom Ezekiel speaks of in his lamentation for the princes of Israel, that learnt to catch the prey and devour men (that was the evil which he did in the sight of the Lord); but the nations heard of him, he was taken in their pit, and they brought him with chains into the land of Egypt, Eze_19:1-4. See Jer_22:10-12.

II. Eliakim, another son of Josiah, was made king by the king of Egypt, it is not said in the room of Jehoahaz (his reign was so short that it was scarcely worth taking notice of), but in the room of Josiah. The crown of Judah had hitherto always descended from a father to a son, and never, till now, from one brother to another; once the succession had so happened in the house of Ahab, but never, till now, in the house of David. The king of Egypt, having used his power in making him king, further showed it in changing his name; he called him Jehoiakim, a name that has reference to Jehovah, for he had no design to make him renounce or forget the religion of his country. “All people will walk in the name of their God, and let him do so.” The king of Babylon did not do so by those whose names he changed, Dan_1:7. Of this Jehoiakim we are here told,

1. That the king of Egypt made him poor, exacted from him a vast tribute of 100 talents of silver and a talent of gold (2Ki_23:33), which, with much difficulty, he squeezed out of his subjects and gave to Pharaoh, 2Ki_23:35. Formerly the Israelites had spoiled the Egyptians; now the Egyptians spoil Israel. See what woeful changes sin makes.

2. That which made him poor, yet did not make him good. Notwithstanding the rebukes of Providence he was under, by which he should have been convinced, humbled, and reformed, he did that which was evil in the sight of the Lord (2Ki_23:37), and so prepared against himself greater judgments; for such God will send if less do not do the work for which they are sent. — Henry

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(2 Ki 24)  "In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. {2} And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets. {3} Surely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; {4} And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon. {5} Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the chronicles of the kings of Judah? {6} So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead. {7} And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt.

{8} Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem. {9} And he did that which was evil in the sight of the LORD, according to all that his father had done. {10} At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged. {11} And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. {12} And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign. {13} And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said. {14} And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. {15} And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. {16} And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. {17} And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. {18} Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah. {19} And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done. {20} For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon."

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2 Kings 24 -
Nebuchadnezzar brings Jehoiakim under subjection; who, after three years, rebels, 2Ki_24:1. Bands of Chaldeans, Syrians, Moabites, and Ammonites, invade the land, 2Ki_24:2-4. Jehoiakim dies, and Jehoiachin his son reigns in his stead, 2Ki_24:5, 2Ki_24:6. The Babylonians overcome the Egyptians, 2Ki_24:7. Nebuchadnezzar takes Jehoiachin and his family, and all his treasures, and those of the temple, and all the chief people and artificers, and carries them to Babylon, 2Ki_24:8-16; and makes Mattaniah, brother of Jehoiakim, king, who reigns wickedly, and rebels against the king of Babylon, 2Ki_24:17-20. — Henry   

2 Kings 24 -

Things are here ripening for, and hastening towards, the utter destruction of Jerusalem. We left Jehoiakim on the throne, placed there by the king of Egypt: now here we have, 

I. The troubles of his reign, how he was brought into subjection by the king of Babylon, and severely chastised for attempting to shake off the yoke (2Ki_24:1-6), and how Egypt also was conquered by Nebuchadnezzar (2Ki_24:7).

II. The desolations of his son's reign, which continued but three months; and then he and all his great men, being forced to surrender at discretion, were carried captives to Babylon (2Ki_24:8-16).

 III. The preparatives of the next reign (which was the last of all) for the utter ruin of Jerusalem, which the next chapter will give us an account of (2Ki_24:17-20). — Henry 

2Ki 24:1-7 -
If Jehoiakim had served the Lord, he had not been servant to Nebuchadnezzar. If he had been content with his servitude, and true to his word, his condition had been no worse; but, rebelling against Babylon, he plunged himself into more trouble. See what need nations have to lament the sins of their fathers, lest they smart for them. Threatenings will be fulfilled as certainly as promises, if the sinner's repentance prevent not. — MHCC

2Ki 24:1-7 -

We have here the first mention of a name which makes a great figure both in the histories and in the prophecies of the Old Testament; it is that of Nebuchadnezzar, king of Babylon (2Ki_24:1), that head of gold. He was a potent prince, and one that was the terror of the mighty in the land of the living; and yet his name would not have been known in sacred writ if he had not been employed in the destruction of Jerusalem and the captivity of the Jews.

I. He made Jehoiakim his tributary and kept him in subjection three years, 2Ki_24:1. Nebuchadnezzar began his reign in the fourth year of Jehoiakim. In his eighth year he made him his prisoner, but restored him upon his promise of faithfulness to him. That promise he kept about three years, but then rebelled, probably in hopes of assistance from the king of Egypt. If Jehoiakim had served his God as he should have done, he would not have been servant to the king of Babylon; but God would thus make him know the difference between his service and the service of the kings of the countries, 2Ch_12:8. If he had been content with his servitude, and true to his word, his condition would have been no worse; but, rebelling against the king of Babylon, he plunged himself into more trouble.

II. When he rebelled Nebuchadnezzar sent his forces against him to destroy his country, bands of Chaldeans, Syrians, Moabites, Ammonites, who were all now in the service and pay of the king of Babylon (2Ki_24:2), and withal retained, and now showed, their ancient enmity to the Israel of God. Yet no mention is here made of their commission from the king of Babylon, but only of that from the King of kings: The Lord sent against him all these bands; and again (2Ki_24:3), Surely at the commandment of the Lord came this upon Judah, else the commandment of Nebuchadnezzar could not have brought it. Many are serving God's purposes who are not aware of it. Two things God intended in suffering Judah to be thus harassed: -

1. The punishment of the sins of Manasseh, which God now visited upon the third and fourth generation. So long he waited before he visited them, to see if the nation would repent; but they continued impenitent, notwithstanding Josiah's endeavours to reform them, and ready to relapse, upon the first turn, into their former idolatries. Now that the old bond was put in suit they were called up upon the former judgment; that was revived which God had laid up in store, and sealed among his treasures (Deu_32:34; Job_14:17), and in remembrance of that he removed Judah out of his sight, and let the world know that time will not wear out the guilt of sin and that reprieves are not pardons. All that Manasseh did was called to mind, but especially the innocent blood that he shed, much of which, we may suppose, was the blood of God's witnesses and worshippers, which the Lord would not pardon. Is there then any unpardonable sin but the blasphemy against the Holy Ghost? This is meant of the remitting of the temporal punishment. Though Manasseh repented, and we have reason to think even the persecutions and murders he was guilty of were pardoned, so that he was delivered from the wrath to come; yet, as they were national sins, they lay still charged upon the land, crying for national judgments. Perhaps some were now living who were aiding and abetting; and the present king was guilty of innocent blood, as appears Jer_22:17. See what a provoking sin murder is, how loud it cries, and how long. See what need nations have to lament the sins of their fathers, lest they smart for them. God intended hereby the accomplishment of the prophecies; it was according to the word of the Lord, which he spoke by his servants the prophets. Rather shall Judah be removed out of his sight, nay, rather shall heaven and earth pass away, than any word of God fall to the ground. Threatenings will be fulfilled as certainly as promises, if the sinner's repentance prevent not.

III. The king of Egypt was likewise subdued by the king of Babylon, and a great part of his country taken from him, 2Ki_24:7. It was but lately that he had oppressed Israel, 2Ki_23:33. Now he is himself brought down and disabled to attempt any thing for the recovery of his losses or the assistance of his allies. He dares not come any more out of his land. Afterwards he attempted to give Zedekiah some relief, but was obliged to retire, Jer_37:7.

IV. Jehoiakim, seeing his country laid waste and himself ready to fall into the enemy's hand, as it should seem, died of a broken heart, in the midst of his days (2Ki_24:6). So Jehoiakim slept with his fathers; but it is not said that he was buried with them, for no doubt the prophecy of Jeremiah was fulfilled, that he should not be lamented, as his father was, but buried with the burial of an ass (Jer_22:18, Jer_22:19), and his dead body cast out, Jer_36:30. — Henry 

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2Ki 24:8-20 -
Jehoiachin reigned but three months, yet long enough to show that he justly smarted for his fathers' sins, for he trod in their steps. His uncle was intrusted with the government. This Zedekiah was the last of the kings of Judah. Though the judgments of God upon the three kings before him might have warned him, he did that which was evil, like them. When those intrusted with the counsels of a nation act unwisely, and against their true interest, we ought to notice the displeasure of God in it. It is for the sins of a people that God hides from them the things that belong to the public peace. And in fulfilling the secret purposes of his justice, the Lord needs only leave men to the blindness of their own minds, or to the lusts of their own hearts. The gradual approach of Divine judgments affords sinners space for repentance, and believers leisure to prepare for meeting the calamity, while it shows the obstinacy of those who will not forsake their sins. — Henry 

2Ki 24:8-20 -

This should have been the history of king Jehoiachin's reign, but, alas! it is only the history of king Jehoiachin's captivity, as it is called, Eze_1:2. He came to the crown, not to have the honour of wearing it, but the shame of losing it. Ideo tantum venerat, ut exiret - He came in only to go out.

I. His reign was short and inconsiderable. He reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falling house, a sinking throne! What an unnatural father had he, who begat him to suffer for him, and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries! Yet this young prince reigned long enough to show that he justly smarted for his fathers' sins, for he trod in their steps (2Ki_24:9): He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the curse, to discharge the incumbrances of his crown, and therefore (transit cum onere - the incumbrance descends with the crown) with his own iniquity that of his fathers shall come into the account.

II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were very grievous.

1. Jerusalem was besieged by the king of Babylon, 2Ki_24:10, 2Ki_24:11. He had sent his forces to ravage the country, 2Ki_24:2. Now he came himself, and laid siege to the city. Now the word of God was fulfilled (Deu_28:49, etc.), The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat of the fruit of thy land and then besiege thee in all thy gates.

 2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Babylon had come in person against the city, his name having at this time become very formidable, he beat a parley and went out to him, 2Ki_24:12. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success (one should have chased a thousand); but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, his mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin.

3. Nebuchadnezzar rifled the treasuries both of the church and of the state, and carried away the silver and gold of both, 2Ki_24:13. Now the word of God by Isaiah was fulfilled (2Ki_20:17), All that is in thy house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan_5:2, Dan_5:3.

4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it and prevent its revolt, and to enrich himself with the wealth or service of those he took away. There had been some carried away eight years before this, in the first year of Nebuchadnezzar and the third of Jehoiakim, among whom were Daniel and his fellows. See Dan_1:1, Dan_1:6. They had approved themselves so well that this politic prince coveted more of them. Now he carried off,

(1.) The young king himself and his family (2Ki_24:15), and we find (2Ki_25:27-29) that for thirty-seven years he continued a close prisoner.

(2.) All the great men, the princes and officers, whose riches were kept for the owners thereof to their hurt (Ecc_5:13), tempting the enemies to make a prey of them first.

(3.) All the military men, the mighty men of valour (2Ki_24:14), the mighty of the land (2Ki_24:15), the men of might, even all that were strong and apt for war, 2Ki_24:16. These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service.

(4.) All the craftsmen and smiths who made weapons of war; in taking them he did, in effect, disarm the city, according to the Philistines' policy, 1Sa_13:19. In this captivity Ezekiel the prophet was carried away (Eze_1:1, Eze_1:2) and Mordecai, Est_2:6. This Jehoiachin was also called Jeconiah (1Ch_3:16), and in contempt (Jer_22:24, where his captivity is foretold) Coniah.

III. The successor whom the king of Babylon appointed in the room of Jehoiachin. God had written him childless (Jer_22:30) and therefore his uncle was entrusted with the government. The king of Babylon made Mattaniah king, the son of Josiah; and to remind him, and let all the world know, that he was his creature, he changed his name and called him Zedekiah, 2Ki_24:17. God had sometimes charged it upon his people, They have set up kings, but not by me (Hos_8:4), and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah. The name which the king of Babylon gave him signifies The justice of the Lord, and was a presage of the glorifying of God's justice in his ruin.

1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, 2Ki_24:19.

2. See how impolitic he was. As his predecessor lost his courage, so he his wisdom, with his religion, for he rebelled against the king of Babylon (2Ki_24:20), whose tributary he was, and so provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him. This was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are entrusted with the counsels of a nation act unwisely, and against their true interest, we ought to take notice of the displeasure of God in it. It is for the sins of a people that God removes the speech of the trusty and takes away the understanding of the aged, and hides from their eyes the things that belong to the public peace. Whom God will destroy he infatuates. — Henry

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(2 Ki 25)  "And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it: and they built forts against it round about. {2} And the city was besieged unto the eleventh year of king Zedekiah. {3} And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land. {4} And the city was broken up, and all the men of war fled by night by the way of the gate between two walls, which is by the king's garden: (now the Chaldees were against the city round about:) and the king went the way toward the plain. {5} And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him. {6} So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. {7} And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.

{8} And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: {9} And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire. {10} And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about. {11} Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away. {12} But the captain of the guard left of the poor of the land to be vinedressers and husbandmen.

{13} And the pillars of brass that were in the house of the LORD, and the bases, and the brazen sea that was in the house of the LORD, did the Chaldees break in pieces, and carried the brass of them to Babylon. {14} And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away. {15} And the firepans, and the bowls, and such things as were of gold, in gold, and of silver, in silver, the captain of the guard took away. {16} The two pillars, one sea, and the bases which Solomon had made for the house of the LORD; the brass of all these vessels was without weight. {17} The height of the one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work. {18} And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door: {19} And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, which were found in the city, and the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land that were found in the city: {20} And Nebuzaradan captain of the guard took these, and brought them to the king of Babylon to Riblah: {21} And the king of Babylon smote them, and slew them at Riblah in the land of Hamath. So Judah was carried away out of their land.

{22} And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler. {23} And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men. {24} And Gedaliah sware to them, and to their men, and said unto them, Fear not to be the servants of the Chaldees: dwell in the land, and serve the king of Babylon; and it shall be well with you. {25} But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah. {26} And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees. {27} And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evilmerodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison; {28} And he spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon; {29} And changed his prison garments: and he did eat bread continually before him all the days of his life. {30} And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life."

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2 Kings 25 -
Nebuchadnezzar besieges Jerusalem; it is taken, after having been sorely reduced by famine, etc.; and Zedekiah, endeavoring to make his escape, is made prisoner, his sons slain before his eyes; then, his eyes being put out, he is put in chains and carried to Babylon, 2Ki_25:1-7. Nebuzar-adan burns the temple, breaks down the walls of Jerusalem, and carries away the people captives, leaving only a few to till the ground, 2Ki_25:8-12. He takes away all the brass, and all the vessels of the temple, 2Ki_25:13-17. Several of the chief men and nobles found in the city, he brings to Nebuchadnezzar at Riblah, who puts them all to death, 2Ki_25:18-21. Nebuchadnezzar makes Gedaliah governor over the poor people that were left, against whom Ishmael rises, and slays him, and others with him; on which the people in general, fearing the resentment of the Chaldeans, flee to Egypt, 2Ki_25:22-26. Evil-merodach, king of Babylon, releases Jehoiachin out of prison, treats him kindly, and makes him his friend, 2Ki_25:27-30. — Clarke 

2 Kings 25 -

Ever since David's time Jerusalem had been a celebrated place, beautiful for situation and the joy of the whole earth: while the book of psalms lasts that name will sound great. In the New Testament we read much of it, when it was, as here, ripening again for its ruin. In the close of the Bible we read of a new Jerusalem. Every thing therefore that concerns Jerusalem is worthy our regard. In this chapter we have,

 I. The utter destruction of Jerusalem by the Chaldeans, the city besieged and taken (2Ki_25:1-4), the houses burnt (2Ki_25:8, 2Ki_25:9), and wall broken down (2Ki_25:10), and the inhabitants carried away into captivity (2Ki_25:11, 2Ki_25:12).

The glory of Jerusalem was, 

1. That it was the royal city, where were set “the thrones of the house of David;” but that glory has now departed, for the prince is made a most miserable prisoner, the seed royal is destroyed (2Ki_25:5-7), and the principal officers are put to death (2Ki_25:18-21). 

2. That it was the holy city, where was the testimony of Israel; but that glory has departed, for Solomon's temple is burnt to the ground (2Ki_25:9) and the sacred vessels that remained are carried away to Babylon (2Ki_25:13-17). Thus has Jerusalem become as a widow, Lam_1:1. Ichabod - Where is the glory?

 II. The distraction and dispersion of the remnant that was left in Judah under Gedaliah (2Ki_25:22-26).

 III. The countenance which, after thirty-seven years' imprisonment, was given to Jehoiachin the captive king of Judah (2Ki_25:27-30). — Henry 

2Ki 25:1-7 -
Jerusalem was so fortified, that it could not be taken till famine rendered the besieged unable to resist. In the prophecy and Lamentations of Jeremiah, we find more of this event; here it suffices to say, that the impiety and misery of the besieged were very great. At length the city was taken by storm. The king, his family, and his great men escaped in the night, by secret passages. But those deceive themselves who think to escape God's judgments, as much as those who think to brave them. By what befell Zedekiah, two prophecies, which seemed to contradict each other, were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer_32:5; Jer_34:3; Ezekiel, that he should not see Babylon, Eze_12:13. He was brought thither, but his eyes being put out, he did not see it. — MHCC
 
2Ki 25:1-7 -

We left king Zedekiah in rebellion against the king of Babylon (2Ki_24:20), contriving and endeavouring to shake off his yoke, when he was no way able to do it, nor took the right method by making God his friend first. Now here we have an account of the fatal consequences of that attempt.

I. The king of Babylon's army laid siege to Jerusalem, 2Ki_25:1. What should hinder them when the country was already in their possession? 2Ki_24:2. They built forts against the city round about, whence, by such arts of war as they then had, they battered it, sent into it instruments of death, and kept out of it the necessary supports of life. Formerly Jerusalem had been compassed with the favour of God as with a shield, but now their defence had departed from them and their enemies surrounded them on every side. Those that by sin have provoked God to leave them will find that innumerable evils will compass them about. Two years this siege lasted; at first the army retired, for fear of the king of Egypt (Jer_37:11), but, finding him not so powerful as they thought, they soon returned, with a resolution not to quit the city till they had made themselves masters of it.

II. During this siege the famine prevailed (2Ki_25:3), so that for a long time they ate their bread by weight and with care, Eze_4:16. Thus they were punished for their gluttony and excess, their fulness of bread and feeding themselves without fear. At length there was no bread for the people of the land, that is, the common people, the soldiers, whereby they were weakened and rendered unfit for service. Now they ate their own children for want of food. See this foretold by one prophet (Eze_5:10) and bewailed by another, Lam_4:3, etc. Jeremiah earnestly persuaded the king to surrender (Jer_38:17), but his heart was hardened to his destruction.

III. At length the city was taken by storm: it was broken up, 2Ki_25:4. The besiegers made a breach in the wall, at which they forced their way into it. The besieged, unable any longer to defend it, endeavoured to quit it, and make the best of their way; and many, no doubt, were put to the sword, the victorious army being much exasperated by their obstinacy.

IV. The king, his family, and all his great men, made their escape in the night, by some secret passages which the besiegers either had not discovered or did not keep their eye upon, 2Ki_25:4. But those as much deceive themselves who think to escape God's judgments as those who think to brave them; the feet of him that flees from them will as surely fail as the hands of him that fights against them. When God judges he will overcome. Intelligence was given to the Chaldeans of the king's flight, and which way he had gone, so that they soon overtook him, 2Ki_25:5. His guards were scattered from him, every man shifting for his own safety. Had he put himself under God's protection, that would not have failed him now. He presently fell into the enemies' hands, and here we are told what they did with him.

1. He was brought to the king of Babylon, and tried by a council of war for rebelling against him who set him up, and to whom he had sworn fidelity. God and man had a quarrel with him for this; see Eze_17:16, etc. The king of Babylon now lay at Riblah (which lay between Judea and Babylon), that he might be ready to give orders both to his court at home and his army abroad.

2. His sons were slain before his eyes, though children, that this doleful spectacle, the last his eyes were to behold, might leave an impression of grief and horror upon his spirit as long as he lived. In slaying his sons, they showed their indignation at his falsehood, and in effect declared that neither he nor any of his were fit to be trusted, and therefore that they were not fit to live.

3. His eyes were put out, by which he was deprived of that common comfort of human life which is given even to those that are in misery, and to the bitter in soul, the light of the sun, by which he was also disabled for any service. He dreaded being mocked, and therefore would not be persuaded to yield (Jer_38:19), but that which he feared came upon him with a witness, and no doubt added much to his misery; for, as those that are deaf suspect that every body talks of them, so those that are blind suspect that every body laughs at them. By this two prophecies that seemed to contradict one another were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer_32:5; Jer_34:3. Ezekiel prophesied that he should not see Babylon, Eze_12:13. He was brought thither, but, his eyes being put out, he did not see it. Thus he ended his days, before he ended his life. 4. He was bound in fetters of brass and so carried to Babylon. He that was blind needed not be bound (his blindness fettered him), but, for his greater disgrace, they led him bound; only, whereas common malefactors are laid in irons (Psa_105:18; Psa_107:10), he, being a prince, was bound with fetters of brass; but that the metal was somewhat nobler and lighter was little comfort, while still he was in fetters. Let it not seem strange if those that have been held in the cords of iniquity come to be thus held in the cords of affliction, Job_36:8. — Henry 

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2Ki 25:8-21 -
The city and temple were burnt, and, it is probable, the ark in it. By this, God showed how little he cares for the outward pomp of his worship, when the life and power of religion are neglected. The walls of Jerusalem were thrown down, and the people carried captive to Babylon. The vessels of the temple were carried away. When the things signified were sinned away, what should the signs stand there for? It was righteous with God to deprive those of the benefit of his worship, who had preferred false worships before it; those that would have many altars, now shall have none. As the Lord spared not the angels that sinned, as he doomed the whole race of fallen men to the grave, and all unbelievers to hell, and as he spared not his own Son, but delivered him up for us all, we need not wonder at any miseries he may bring upon guilty nations, churches, or persons. — MHCC

2Ki 25:8-21 -

Though we have reason to think that the army of the Chaldeans were much enraged against the city for holding out with so much stubbornness, yet they did not therefore put all to fire and sword as soon as they had taken the city (which is too commonly done in such cases), but about a month after (compare 2Ki_25:8 with 2Ki_25:3) Nebuzar-adan was sent with orders to complete the destruction of Jerusalem. This space God gave them to repent, after all the foregoing days of his patience, but in vain; their hearts (for aught that appears) were still hardened, and therefore execution is awarded to the utmost.

1. The city and temple are burnt, 2Ki_25:9. It does not appear that the king of Babylon designed to send any colonies to people Jerusalem and therefore he ordered it to be laid in ashes, as a nest of rebels. At the burning of the king's house and the houses of the great men one cannot so much wonder (the inhabitants had, by their sins, made them combustible), but that the house of the Lord should perish in these flames, that that holy and beautiful house should be burnt with fire (Isa_64:11), is very strange. That house which David prepared for, and which Solomon built at such a vast expense - that house which had the eye and heart of God perpetually upon it (1Ki_9:3) - might not that have been snatched as a brand out of this burning? No, it must not be fire-proof against God's judgments. This stately structure must be turned into ashes, and it is probable the ark in it, for the enemies, having heard how dearly the Philistines paid for the abusing of it, durst not seize that, nor did any of its friends take care to preserve it, for then we should have heard of it again in the second temple. One of the apocryphal writers does indeed tell us that the prophet Jeremiah got it out of the temple, and conveyed it to a cave in Mount Nebo on the other side Jordan, and hid it there (2 Macc. 2:4, 5), but that could not be, for Jeremiah was a close prisoner at that time. By the burning of the temple God would show how little cares for the external pomp of his worship when the life and power of religion are neglected. The people trusted to the temple, as if that would protect them in their sins (Jer_7:4), but God, by this, let them know that when they had profaned it they would find it but a refuge of lies. This temple had stood about 420, some say 430 years. The people having forfeited the promises made concerning it, those promises must be understood of the gospel-temple, which is God's rest for ever. It is observable that the second temple was burnt by the Romans the same month, and the same day of the month, that the first temple was burnt by the Chaldeans, which, Josephus says, was the tenth of August.

2. The walls of Jerusalem are demolished (2Ki_25:10), as if the victorious army would be revenged on them for having kept them out so long, or at least prevent the like opposition another time. Sin unwalls a people and takes away their defence. These walls were never repaired till Nehemiah's time.

3. The residue of the people are carried away captive to Babylon, 2Ki_25:11. Most of the inhabitants had perished by sword or famine, or had made their escape when the king did (for it is said, 2Ki_25:5, His army was scattered from him), so that there were very few left, who with the deserters, making in all but 832 persons (as appears, Jer_52:29), were carried away into captivity; only the poor of the land were left behind (2Ki_25:12), to till the ground and dress the vineyards for the Chaldeans. Sometimes poverty is a protection; for those that have nothing have nothing to lose. When the rich Jews, who had been oppressive to the poor, were made strangers, nay, prisoners, in an enemy's country, the poor whom they had despised and oppressed had liberty and peace in their own country. Thus Providence sometimes remarkably humbles the proud and favours those of low degree.

4. The brazen vessels, and other appurtenances of the temple, are carried away, those of silver and gold being most of them gone before. Those two famous columns of brass, Jachin and Boaz, which signified the strength and stability of the house of God, were broken to pieces and the brass of them was carried to Babylon, 2Ki_25:13. When the things signified were sinned away what should the signs stand there for? Ahaz had profanely cut off the borders of the bases, and put the brazen sea upon a pavement of stones (2Ki_16:17); justly therefore are the brass themselves, and the brazen sea, delivered into the enemy's hand. It is just with God to take away his ordinances from those that profane and abuse them, that curtail and depress them. Some things remained of gold and silver (2Ki_25:15) which were now carried off; but most of this plunder was brass, such a vast quantity of it that it is said to be without weight, 2Ki_25:16. The carrying away of the vessels wherewith they ministered (2Ki_25:14) put an end to the ministration. It was a righteous thing with God to deprive those of the benefit of his worship who had slighted it so long and preferred false worships before it. Those that would have many altars shall now have none.

5. Several of the great men are slain in cold blood - Seraiah the chief priest (who was the father of Ezra as appears, Ezr_7:1), the second priest (who, when there was occasion, officiated for him), and three door-keepers of the temple (2Ki_25:18), the general of the army, five privy-counsellors (afterwards they made them up seven, Jer_52:25), the secretary of war, or pay-master of the army, and sixty country gentlemen who had concealed themselves in the city. These, being persons of some rank, were brought to the king of Babylon (2Ki_25:19, 2Ki_25:20), who ordered them to be all put to death (2Ki_25:21), when, in reason, they might have hoped that surely the bitterness of death was past. These the king of Babylon's revenge looked upon as most active in opposing him; but divine justice, we may suppose, looked upon them as ringleaders in that idolatry and impiety which were punished by these desolations. This completed the calamity: So Judah was carried away out of their land, about 860 years after they were put in possession of it by Joshua. Now the scripture was fulfilled, The Lord shall bring thee, and the king which thou shalt set over thee, into a nation which thou hast not known, Deu_28:36. Sin kept their fathers forty years out of Canaan, and now turned them out. The Lord is known by those judgments which he executes, and makes good that word which he has spoken, Amo_3:2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities. — Henry