READINGS:
2 Kings 22:1 – 23:30;
2 Chronicles 33:25 – 35:27;
See also: 1 Esdras 1:1-33
INTRODUCTION
Although unknown to secular history, King Josiah of Judah is one of the most significant figures in the Old Testament. He figures prominently in 2 Kings (22:1-23:30) and in 2 Chronicles (chps 34-35). The author of the Book of Kings is particularly enthusiastic about him and his achievements: ‘Neither before nor after Josiah was there a king like him who turned to the LORD as he did—with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses’ (2 Kgs 23:25). As well as the two accounts of Josiah’s career in the canonical books of 2 Kings and 2 Chronicles there is a third in the deuterocanonical book 1 Esdras (1:1-33). These three accounts differ from one another, most noticeably in the details surrounding Josiah’s death.
EARLY LIFE
Scant details are given in 2 Kings of the first seventeen years of Josiah’s life. He was the son of King Amon (642-640 BCE) of Judah (2 Kgs 21:26) by Jedidiah, daughter of Adaiah of Bozkath (2 Kgs 22:1). He probably remembered his grandfather Manasseh who, after a long reign (2 Kgs 21:1), died when Josiah was six years old.
His father Amon reigned for just two years before being assassinated by his own courtiers (2 Kgs 21:23). The biblical accounts do not give us the course of events leading up to the coup d’état that toppled Amon but it is thought that he continued the pro-Assyrian policies of his father Manasseh who had been a loyal vassal of Assyria for more than fifty years. Manasseh had not only tolerated but also encouraged pagan cults and practices, including divination, magic, sacred prostitution and human sacrifice. He even set up altars to the astral deities in the Temple of YHWH at Jerusalem (2 Kings 21:2-7; Zeph 1:4-6). According to the Chronicler, Amon was even more devoted to Assyrian religious practices than his father had been:
‘But he did that which was evil in the sight of the LORD, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them; And humbled not himself before the LORD, as Manasseh his father had humbled himself; but Amon trespassed more and more.’ 2 Chron 33:22-23
Those who conspired to kill Amon must have been anti-Assyrian and thought it a good time to rebel against the weakening Assyrian empire. It was struggling to quell uprisings in various parts of the empire at that time. Egypt was trying to gain control of Assyrian territory in Palestine and c. 639 laid siege to Ashdod, capital of Philistia, a province belonging to Assyria. The Arabian tribes and Acre and Ushu (mainland Tyre) revolted as did Elam. That Ashurbanipal brutally quelled these rebellions makes it seem likely that ‘the people of the land’, wishing to avoid military conflict with Assyria and the reprisals that would follow, successfully launched a counter-revolution. They executed those responsible for the regicide and installed Amon’s underage son Josiah as king. The status quo was thus restored and Assyria took no punitive action.
The child-king Josiah must have had a regent and/or a body of advisors but no details are given in the biblical record. The following officials are mentioned in the Josiah story and it may be that one or more of them acted on Josiah’s behalf.
Shaphan the scribe, son of Azaliah, the son of Meshullam 2 Kgs 22:3
Ahikam the son of Shaphan 2 Kgs 22:12,14; 2 Chron 34:20
Maaseiah the governor of the city 2 Chron 34:8
Joah the son of Joahaz the recorder 2 Chron 34:8
Achbor the son of Michaiah 2 Kgs 22:12,14
Abdon the son of Micah 2 Chron 34:20
Hilkiah the High Priest 2 Kgs 22:4, 8,10,12; 2 Chron 34:9,14, 15,18, 20
THE JOSIAH ACCOUNT IN 2 KINGS 22:1-23:30
22:1-2 Introductory Formula
22:3-10 The Temple and the Torah scroll
22:11-13 King Josiah’s response to the scroll
22:14-20 Huldah’s oracle
23:1-3 Making a covenant
23:4-20, 24 Purging Judah’s worship
23:21-23 The Passover
23:25 A positive verdict on Josiah
23:26-27 A negative verdict on Jerusalem
23:28-30 Josiah’s death
22:1-2 Introductory Formula
This tells us that Josiah began to reign at age eight and was on the throne for a period of thirty-one years (640-609 BCE). His mother was Jedidah, daughter of Adaiah of Boscath. It also gives a glowing introductory assessment based on his devotion to YHWH, Israel’s God.
‘And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.’
This is essentially repeated in the closing verdict on Josiah given in 2 Kgs 23:25:
‘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.’
A similar assessment was made of King Hezekiah in chapter 18:
‘He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him. For he cleaved to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded — Moses.’ 2 Kgs 18:5-6
There is, however, a difference of emphasis in the assessment of the two kings. The author of Kings is acclaiming Hezekiah’s trust but he applauds Josiah’s repentance.
22:3-10 The Temple and the Torah scroll
In the eighteenth year of Josiah’s reign (621 BCE) a programme of temple refurbishment was launched. Shaphan the scribe was appointed by the king to manage the project. His main responsibilities were the management of the finances for the building work and the payment of the tradesmen. He is the first of two main characters who feature in this section. The other is Hilkiah the High Priest. He reported to Shaphan his find of a torah scroll (the book of the law) in the temple (22:8). It must have lain in storage for years, the implication is that it had been long forgotten. Shaphan, in an audience with the king, unemotionally reported two main facts:
a) the financial arrangements had been carried out as required and the workmen had been paid.
b) the High Priest Hilkiah had found a scroll in the Temple.
The scroll was then read to King Josiah.
22:11-13 King Josiah’s response to the scroll
‘When the king had heard the words of the book of the law…he rent his clothes.’ The verb ‘to hear (šāma) has the idea of not just literally hearing but of also obeying. The most familiar passage in which the word is used is probably in Deut 6:4, where the instruction is not only to hear but also to do:
‘Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.’
THE BOOK
It is generally reckoned that ‘the book’ that was found in the Temple was a scroll of Deuteronomy. It is called ‘the book of the law’ (2 Kgs 22:8, 11), ‘the book of the covenant’ (2 Kgs 23:2; 21) and ‘a book of the law of the Lord given by Moses’ (2 Chron 34:14). That it certainly contained threats (for Josiah’s reaction was extreme) strongly suggests Deuteronomy (Deut 27:15-25; 28:15-68). Josiah found it unsettling that Judah’s indifference meant that the Lord was angry with the nation (v13).
Josiah’s response was to rend (tear) his clothes. This was a dramatic expression of either grief ( Gen 37:29; Job 1:20) or repentance (1 Kgs 21:27). In Josiah’s case it probably represented both. His response to the reading of the torah (law) scroll stands in marked contrast to the later reaction of King Jehoiakim to a scroll containing words of the prophet Jeremiah (Jer 36:23). He cut it up with a scribe’s knife and burned it. ‘Rent (tore)’ in 2 Kings 22:11 and ‘cut’ in Jeremiah 36:23 translate the same Hebrew word (qāra). Josiah was willing to listen and respond positively to the word of the Lord that he heard. He tore his clothes in distress and repentance, Jehoiakim cut the scroll in rejection of its message.
Josiah then arranged for a committee composed of five of his top advisors (Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Michaiah, Shaphan the scribe, Asahiah the king’s attendant) to ‘inquire of the Lord’ concerning the contents of the book. ‘Inquire’ seems to have meant to seek oracular guidance from a prophet (1 Kgs 22:5-6; 2 Kgs 3:11).
22:14-20 Huldah’s oracle
The delegation went to see Huldah the prophetess. She was the wife of Shallum the keeper of the wardrobe (in the Temple or the palace?) and was therefore well-connected and well-known at the court. She is one of several female prophets in the Old Testament, the others being: Miriam (Ex 15:20), Deborah (Judg 4:4), Noadiah (Neh 6:14) and Isaiah’s wife (Isa 8:3). It is strange that the commissioners did not consult Jeremiah, whose ministry had begun five years earlier in the thirteenth year of Josiah (Jer 1:2).
Huldah’s oracle falls into two parts ( 2 Kgs 22:16-17, 19-20) , each preceded by an instruction that what followed was to be communicated to Josiah:
22:15 ‘And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me.’
22:18 ‘But to the king of Judah which sent — you to inquire of — the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard’
She begins by describing Josiah as ‘the man that sent you.’ Perhaps this was a reminder to the Near Eastern despot that in the sight of the Lord he was just ‘a man.’
Public Fate
The first part of the oracle deals with Jerusalem and the people of Judah. First, Jerusalem and its inhabitants are given notice that because they have not exclusively worshipped YHWH then the curses that are found in the book (Deut 27 & 28) will come upon them. There is no call for repentance in order that disaster might be averted. Their worship of other gods has provoked the anger of YHWH to such an extent that the judgement is certain. There will be no escape. God’s wrath ‘shall not be quenched.’
Personal Future
The second part of the oracle addresses King Josiah. He is given an assurance (introduced by ‘therefore’ 22:20) that because his heart is tender and that he has humbled himself before YHWH, has torn his clothes and wept and has ‘heard’ (listened and acted upon’) the message of coming destruction, he will be gathered into his grave in peace. Although not explicitly stated it seems likely, from subsequent events, that Huldah advised Josiah that should he lead the people back to obedience to YHWH then there would be a temporary stay of judgement. Joshua therefore went on to initiate national reform in the knowledge that it would not stop the inevitable judgement and on the understanding that it would not fall during his lifetime; he would have a peaceful death before it came to pass. This seems to contradict the violence of his death as recorded in 2 Kgs 23:29-30.
See my post ‘The Death of King Josiah of Judah‘
Josiah had sent the delegation to the respected prophetess Huldah in order that she might authenticate the scroll. This she did by a word from YHWH. It seems that from this point forward the written word assumes greater importance. The importance of the temple and its rituals seems to recede (23:27b), it will be of no use during the exile anyhow. Brueggemann (2000, p.550) observes:
‘…it is clear that Huldah’s prophetic function is to enhance and reinforce the Torah scroll. Everything turns on “the words of the scroll” (22:16). The threat against the city, she pro-
claims, is rooted in the scroll and is simply articulated by Huldah. The assurance to the king is because of “the words you have heard,” words of Torah (22:18). Clearly Huldah as a prophetess has no autonomous function or voice, but is dependent on the Torah…’
23:1-3 Making a covenant
Josiah called the elders of Judah and organised a great assembly at the Temple at which all the inhabitants of Judah and Jerusalem, both ‘small and great’ were present. It is not known exactly what function the ‘elders’ (tribal and family heads) had during the monarchy but they must have had a degree of authority in their communities and involvement in local issues.
During the assembly the torah scroll which had turned up in the Temple was read aloud. The public reading of documents was important in the ancient Near East where many people were illiterate. In view of the whole nation Josiah stood near a pillar in the ‘house of YHWH’, probably on a platform, and made a covenant before YHWH, to follow his commands, statutes and decrees with all his heart and soul. The people pledged obedience also. Thus Josiah officiated at a public religious act that did not involve Temple liturgy or sacrifice.
N. B. Covenant-making was a familiar concept in ancient Israel. In the Old Testament we read that God made covenants with individuals (Adam, Abraham, Moses, Aaron, David and Phinehas) and also with his special people, Israel. The most famous were the Mosaic covenants at Sinai (Exod 24:1-8) and Moab (Deut 29:1). There was also covenant-making by Joshua (Josh 24:1-28), Jehoiada/ King Jehoash (2 Kgs 11:17) and now by Josiah. In the Old Testament three types of relationships are called covenants: friendship (1 Sam 18:1-4), marriage (Mal 2:14) and international treaties (1 Kgs 5:12; Ezek 17:14). It is the latter type of covenant that is in view as regards the relationship between Israel and its national God YHWH.
23:4-20, 24 Purging Judah’s worship
2 Kgs 23:4-20 gives a catalogue of activities carried out by Josiah. It lists a series of extreme measures aimed at wiping out any religious practice that did not conform to the covenantal Yahwism of the book of Deuteronomy. 2 Kings gives the impression that these activities were influenced by the torah scroll that was found in the Temple (23:24). It is likely, however, that vv. 4-20 are a parenthesis giving details of religious cleansing that had already taken place long before the finding of the scroll in the eighteenth year of Josiah’s reign. According to the 2 Chron 34:3-7 account it was ‘in the twelfth year he began to purge Judah and Jerusalem…’ (34:3).
This inventory in 2 Kgs 23:4-20 falls into two parts; a) vv. 4-14 – purges in Judah and Jerusalem b) vv. 15-20 – purges in Samaria (the territory of the former Northern kingdom of Israel)
It is startling to read the wide range of idolatrous practices present in Judah until at that time and which were tolerated even in the temple and its precincts. They included worship of Baal, Asherah, Molech, the sun, astral deities and also three deities that in 23:13 are said to have been introduced by Solomon; Ashtoreth, Chemosh and Milcom. Equally startling is the passion and zeal, along with the ruthlessness and efficiency, with which Josiah eliminated these cults and their functionaries (23:7). He even entered the territory of the former state of Israel (ended 722 BCE) which was officially part of the Assyrian empire, then in decline.
23:21-23 The Passover
Until this point the author of 2 Kings has been reporting negative activities of Josiah under the influence of the torah scroll found in the Temple. These verses briefly note the only positive act of of reform by Josiah in the 2 Kings account of his life. This was a celebration of the Passover held at Jerusalem in Josiah’s eighteenth year. Much greater detail is given in 2 Chronicles chapter 35. According to 23:22 no such Passover had been observed in the days of the judges or of the kings of Israel and Judah. In fact, the previous occasion on which a Passover was celebrated is recorded in Josh 5:10.
23:25 A positive verdict on Josiah
After a further summary of Josiah’s purges (v24) which are said to have been in accordance with what was written in the law-book the author proceeds to give a glowing verdict on Josiah. He views him as the model king, there was none before like him, neither will there ever be another after him. Similar things were said of King Hezekiah (2 Kgs 18:3-6) and of Moses (Deut 34:10-12). Josiah ‘turned to the LORD with all his heart, and with all his soul, and with all his might’ (23:25). That seems fairly close to fulfilling the initial obligations of the Shema in Deut 6:5: ‘And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.’
23:26-27 A negative verdict on Jerusalem
The narrator has bad news for us. In spite of all the good that Josiah did, and the esteem in which he was held by the Lord, these were not sufficient to outweigh the harm done by one man, his grandfather Manasseh (2 Kgs 21:1-18). The disobedience to God’s law and the sins that he instigated have been so serious that nothing, not even Josiah’s piety and merits, can reverse the destruction that will come upon Jerusalem and Judah.
23:28-30 Josiah’s death
Josiah intercepted an Egyptian force at Megiddo and was mortally injured in battle.
See my posts:
King Josiah of Judah in 2 Chronicles
Written Exposition 
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