by Jack Hay, Scotland
INTRODUCTION
Josiah was the last of the good kings of Judah. The record of 2Kings says little about his early life. After a brief summary it launches into his story from the eighteenth year of his reign, 2Kgs.22.3. In contrast, 2Chronicles gives more of an insight into his youthful days and commences its account: “in the eighth year of his reign, while he was yet young” 2Chr.34.3; at that stage he was sixteen years of age. We will mostly follow the narrative from 2Chronicles.
BACKGROUND
Approximately a century before Josiah’s time, the northern kingdom of Israel had been conquered and carried into exile by the Assyrians. Their southern neighbours in Judah had observed this, and, although knowing the cause of the calamity, they continued to pursue a path of idolatry which would lead to the same disastrous consequences. Judah’s oppressors would be the Babylonians, Jer.3.6-11. The chief culprit in hastening the judgment was Josiah’s grandfather Manasseh, for he had exceeded the sin and depravity of even the original idolaters of the land, 2Chr.33.9. He is perceived as the primary cause of the Babylonian captivity, for although there was revival in Josiah’s day, “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” 2Kgs.23.26. Manasseh’s ‘eleventh-hour’ conversion came too late to undo the damage he had done, and his attempts to reverse his evils were overturned during the brief reign of his son Amon. This was the religious climate when Amon was assassinated, and eight-year-old Josiah ascended the throne, 2Chr.33.24,25. What a challenge! He was a child so there was no prospect of an immediate revival, but not many years passed till he had initiated proceedings to reinstate the worship of Jehovah, and eventually he would eradicate Baal worship altogether, 2Chr.34.3-7.
SUMMARY
Both 2Kgs.22.1,2 and 2Chr.34.1,2 give a brief summary of Josiah’s reign. The second is a replica of the first with two exceptions. First, 1Kgs.22.1 tells us that “his mother’s name was Jedidah”, meaning ‘beloved’. If she was living in the enjoyment of being loved by Jehovah, it might just be that it was her influence that made Josiah so different from his father. We are in the realm of conjecture but it does seem significant that her name is mentioned. Whatever the situation, no one can doubt the massive impact that a mother can have on her children. In an age when maternal responsibilities are delegated to others, it is critical that Christian mothers see their own children as their prime obligation, with a deep yearning to see them brought up “in the nurture and admonition of the Lord” Eph.6.4.
The second minor difference in the two summaries is the insertion of one extra word in the 2Kings account. We are told there that Josiah “walked in all the way of David his father” 2Kgs.22.2. He maintained the standards of justice that obtained during David’s reign. There was no tolerance of graft and corruption. Nepotism was unknown and maladministration was unheard of. The worship of Jehovah was sacrosanct. Josiah’s ambition was to imitate every noble characteristic of David’s regime, and to do everything possible to avoid the standard slipping. Two practical lessons emerge. First, are we like David, worthy of imitation? If others copied every aspect of our lives, what kind of people would they be? Second, are we like Josiah, with our eye on a role model who could help to mould our lives? And are we willing to emulate all the good qualities of that individual and not be selective?
The General Features of the Kingdom
Three features are highlighted in the summary of Josiah’s reign. First, “he did that which was right in the sight of the Lord” 2Chr.34.2. In all his activities, the will of God was taken into account, and all was done with an awareness of Divine scrutiny. Whenever Scripture records the general tenor of a man’s life, whether his deeds are good or evil, it is all said to be “in the sight of the Lord”. We often forget that “all things are naked and opened unto the eyes of Him with whom we have to do” Heb.4.13, and we act as if God is like one of the heathen deities, of whom it is written: “eyes have they, but they see not” Ps.115.5. The Lord Jesus still walks in the midst of golden lampstands, with eyes as a flame of fire, acknowledging what is commendable, and condemning what is unsuitable. So it is vital that we remember that all that is done is in His sight, Revelation chapters 1-3.
The second feature of Josiah’s reign was his determination to walk “in the ways of David his father”. He wanted to get back to how things were at the start, recapturing the pristine characteristics of the Davidic kingdom. He had no Bible to guide him, but what he had heard of David’s reign charmed him. There had been something healthy about the whole thing, and he wanted to replicate it. Deterioration had been dramatic since then and to turn the tide would involve huge readjustments but Josiah was intent on succeeding. With us too, there should be an ambition to recapture the conditions of primitive Christianity as they featured in New Testament times. What is called ‘Christianity’ has evolved with passing centuries, with layers of manmade regulations and traditions superimposed upon New Testament doctrine and practice. To cut through that requires resolve, the willingness to be different, and the quiet determination to reproduce conditions in accordance with the pattern laid down in the first century, in assembly life today. In our personal lives too, when there has been a moving away, the Lord’s word to us is, “Remember therefore from whence thou are fallen, and repent, and do the first works” Rev.2.5.
The third general comment on Josiah’s reign is that he “declined neither to the right hand, nor to the left”. Undistracted, he would never deviate from the right path. The Lord Jesus set His face as a flint, Isa.50.7, and in like manner Josiah too was focused. “Make straight paths for your feet” is a Bible command, Heb.12.13, so we are under obligation to avoid what Bunyan called ‘by-path meadow’. Too much emphasis on one particular aspect of truth could cause us to veer off course, either to right or left. For example, Saul was rightly intolerant of witchcraft and waged war against it, 1Sam.28.3,9, but his obsession blinded him to other Divine commands, and Samuel had to inform him that “rebellion is as the sin of witchcraft” 1Sam.15.23. Consistency is a great thing, so avoid ‘pendulum swings’, turning neither to right nor left.
AGE SIXTEEN
Scripture pinpoints events in Josiah’s life at different stages of his reign. 2Chronicles chapter 34 mentions “the eighth year of his reign”, “the twelfth year” and “the eighteenth year” vv.3,8. Jeremiah’s ministry is dated from “the thirteenth year of his reign” Jer.1.2; 25.3. All that is recorded of the eighth year of his reign is that “while he was yet young, he began to seek after the God of David his father” 2Chr.34.3. The word “began” indicates that his understanding of God and his commitment to God were not fully developed at this stage, but that this was the start of his spiritual journey. New Testament conversion is similar. The new birth is instantaneous, and that introduces us to the Christian pathway; thereafter, the process of spiritual growth is a lifetime’s experience.
He was only 16 when he set his sails in life, “while he was yet young”. Should it be that you are still in your teens, then this is a plea to make your early years count for God. We need to “number our days” Ps.90.12, because none of us knows just how long or short our lives will be. John lived to be a very old man, but his brother James died young. Setting out, we have no idea whether we will be a James or a John, but, however that may be, it is vitally important that we all devote the best years of our lives to God. In youth, most people have sharp minds and strong bodies, and these can be consecrated to God. Josiah was only 39 when he was killed; it is a great mercy that he devoted his young life to God. The names of David Brainerd, Robert Murray McCheyne and Jim Elliot all conjure up the notion of a long life of labours for God. In actual fact, not one of them reached the age of 30! Everything they accomplished was crammed into a few years. Like Josiah then, begin an earnest walk with God while you are still young.
AGE TWENTY
Josiah did not start a campaign to put everyone else right as a teenager. By the age of 20, his own convictions had become settled, and only then did he embark on his mission to rid the land of idolatry. There is danger in assuming the role of a teacher while still immature, and without having had time to gain the confidence of others. At the age of 12, the Lord Jesus did not adopt a teaching position, but was “hearing them, and asking them questions” Lk.2.46. Thus, with some experience behind him, “in the twelfth year [Josiah] began to purge Judah and Jerusalem” from every vestige of idolatry, 2Chr.34.3. Verses 3-7 of the chapter tell the story, and we shall note some of the features of his activities.
Personally
Josiah personally supervised the project; it was all done “in his presence” v.4; “he cut down” v.4; “he brake in pieces” v.4: note the repetition of the pronoun “he”. He was a leader who exhibited leadership! He had a ‘hands-on’ approach to the work. Thus it should be in assembly life today. Elders have to be “among” their people to adequately manage every activity 1Thess.5.12; 1Pet.5.1. At one stage in his life, Nehemiah had to say, “In all this time was not I at Jerusalem”, and things had gone horribly wrong, Neh.13.6. Spiritual leaders cannot risk either regular or lengthy absences, because the assembly requires constant guidance.
Extensively
Josiah’s bid to eradicate idolatry was extensive, with altars and groves targeted, vv.3,4. His purge took in every kind of idol imaginable: Baal, Ashtoreth, carved images, molten images, and sun-images (as the Revised Version renders “images” v.4). Rivals to God are so diverse, and when Scripture tells us, “Little children, keep yourselves from idols” 1Jn.5.21, we all have to assess the kind of idol that endangers us personally and deal with it. Household gods could be as big and obvious as the human body, 1Sam.19.13. They could be so tiny as to be slipped under a camel’s saddle, Gen.31.34. The big, obvious thing had ensnared Michal but the small, inconspicuous things had charmed Rachel. We all need to be like Josiah, and, in maintaining loyalty to the Lord, evaluate the whole range of possible challengers and act accordingly.
Geographically, Josiah’s purge was extensive, taking in not only his own kingdom of Judah, but also the enclave of Simeon, and then pushing north as far as Naphtali, 2Chr.34.5,6. The Samaritan territories were areas where “they feared the Lord, and served their own gods” 2Kgs.17.33. Divided affections would never satisfy the God of Israel so Josiah was determined to put ‘clear blue water’ between that and the people of Judah. Such a policy is always safer than ‘sailing near the wind’ as Samson did; he risked violating his Nazarite vow when he “came to the vineyards of Timnath” Judg.14.5. A simple young man ended up like an ox going to the slaughter and it all started when he went near the street corner of a wicked woman instead of giving it a wide berth, Prov.7.6-27. It is important to distance ourselves from potential spiritual danger.
Effectively
Josiah’s drive against idolatry was effective, with no half-hearted measures being countenanced. Observe the strong language of 2Chr.34.4-7: “brake down”; “cut down”; “brake in pieces”; “made dust of them”; “beaten … into powder”. It is reminiscent of Moses grinding the golden calf to powder, Ex.32.20; or Joash dealing with the altars and images of Baal “thoroughly” 2Kgs.11.18; or Hezekiah breaking the brazen serpent in pieces, 2Kgs.18.4. Jacob hid idols under an oak tree, Gen.35.4, when he could have dealt with them more effectively; David did not bury idols, but burned them, 1Chr.14.12. The New Testament encourages us to be as ruthless when dealing with negative issues. We are told to “mortify … [our] members which are upon the earth” Col.3.5. If a hand or foot is in danger of stumbling us, it has to be cut off figuratively, but also cast from us, Matt.18.8. If the danger comes from the eye, then it must, in figure, be plucked out and, again, cast from us, v.9. The strong language of the Lord Jesus demands firm, decisive, uncompromising action.
Scripturally
As well as dealing with the idols, Josiah burned the bones of idolatrous priests, in particular, those who had been involved with Jeroboam when he “made Israel to sin” 2Kgs.23.15,16. Perhaps unknown to Josiah, all that was being done was in fulfilment of Scripture. A man of God out of Judah who challenged Jeroboam had predicted that someone by the name of Josiah would disinter the bones of his idolatrous priests and burn them on the altar, 1Kgs.13.1,2. That prophecy was now being fulfilled, for “the scripture cannot be broken” Jn.10.35. Let such fulfilments reinforce our confidence in the inspiration, reliability and accuracy of the unerring Word of God.
AGE TWENTY-ONE
In the thirteenth year of his reign, a new voice was being heard in the nation. God had called Jeremiah the prophet, and he too was a young man, Jer.1.2,6. We do not read of any interaction or co-operation between the two men, although Jeremiah mourned Josiah’s passing, 2Chr.35.25. Strangely, Scripture records more of Jeremiah’s dealings with Josiah’s successors. However, the prophet does disclose that Josiah’s reforms were more superficial than what the king himself would have wished. It was in Josiah’s reign that Jeremiah said of Judah, “Judah hath not turned [‘returned’] unto Me with her whole heart, but feignedly, saith the Lord” Jer.3.6,10. It appears that while his subjects were complying with Josiah’s demands externally, and apparently toeing the line, there was an underlying reluctance which was not unnoticed in heaven. This was no reflection on Josiah himself. Of him it was said, “Like unto him there was 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” 2Kgs.23.25. So he was unique among the kings of Judah in respect of his total commitment to revival. Something similar was said of Hezekiah, but his uniqueness was in relation to his trust in God, 2Kgs.18.5.
The simulated repentance and consecration of Josiah’s subjects mirror the conditions of Hosea’s day when the people were saying, “Come, and let us return unto the Lord: for He hath torn, and He will heal us; He hath smitten, and He will bind us up.” God knew how hollow their words were: “your goodness is as a morning cloud, and as the early dew it goeth away” Hos.6.1-4. This brings a warning to us all. Anything that is feigned is abhorrent to God. Paul warned against fake love, Rom.12.9. The Lord Jesus warned against fake prayers and fake piety, Matt.23.14,27. Counterfeit devotion may deceive others but “God is not mocked” Gal.6.7. So then, Jeremiah’s insight into the reality of the situation tempers our excitement as we read of Josiah’s reforms in the historical narratives.
AGE TWENTY-SIX
The House of God
In the eighteenth year of his reign Josiah turned his attention to the house of God. In a sense, all that had happened in previous years had been negative, as he purged the land of idolatry. Now he had a positive focus, as he resolved to “repair the house of the Lord his God” 2Chr.34.8. It is often the case that before we are in a position to act positively, we have to deal with negative issues. Before Jeremiah could “build” and “plant”, he had to “root out, and to pull down, and to destroy, and to throw down” Jer.1.10. “Much rubbish” had to be cleared before they could proceed with the ongoing work of rebuilding the walls of Jerusalem, Neh.4.10. Thus, before we can effectively accomplish something positive for God, we must first attend to anything that could be a hindrance, anything that might interrupt the flow of blessing.
The Finances
Finance was needed for refurbishing God’s house, and even in this Old Testament incident there are principles relating to financing the work of God that span the dispensations. Levites at the doors of the Temple received contributions from northern and southern tribes, 2Chr.34.9, but note, it was the people of God exclusively who contributed; there was no input from heathen sources. That principle extends to the Christian era. “Disciples” alone ministered to needy saints, Acts 11.29, and the Lord’s servants took “nothing of the Gentiles” 3Jn.7. Thus whether it is assistance for distressed believers, or support for preachers and missionaries, there should never be appeals to unconverted people, or attempts at fundraising from them.
The funds were put into “the hand of the workmen that had the oversight of the house of the Lord” 2Chr.34.10, who in turn distributed them to others for the purchase of materials. Two further principles emerge that cross the centuries. First, a number of those overseeing the work had responsibility for these funds; the task was not assigned to one man. Come now to the New Testament: neither Barnabas nor Saul individually was entrusted with the bounty that went from Antioch to Judaea, but Barnabas and Saul, Acts 11.30. When Paul was organising the large collection from the Gentile assemblies to meet need in Judaea, he meticulously provided “for honest things, not only in the sight of the Lord, but also in the sight of men” 2Cor.8.21, and hence several brothers were the custodians of the largesse of the saints. So, whether it was in the Old Testament or the New, in money matters, accountability was important. Vessels and gold and silver entrusted to Ezra’s travelling companions had to be weighed at the start of the journey, then reweighed in the Temple at journey’s end, Ezra 8.25,33. So, in assembly life, what is offered on the first day of the week has to be counted by more than one brother and thus verified, with receipts provided for the outgoings so that it is obvious that everything is being handled honestly.
The second principle is that those who were overseeing the work had first responsibility for the funds. To go back to Acts chapter 11, when Barnabas and Saul handed over the collection from Antioch, they presented the proceeds to the elders, v.30. This is the first mention of “elders” in the New Testament as far as the assembly is concerned, and this first reference relates to their responsibility to administer funds. Contrary to popular belief, it is elders and not deacons who are responsible for controlling assembly funds.
The Workers
Broadly speaking, there were three groups of workers involved in refurbishing the Temple: the overseers, the artificers (carpenters) and builders, and the bearers of burdens, 2Chr.34.10-13. Each of these has its New Testament equivalent. Here, the overseers are a recognised group, their names being recorded in v.12. Similarly, in the New Testament the overseers (elders) were a designated group of men, so that when Paul “called the elders of the church” Acts 20.17, it was known exactly who should respond. Such men are appointed by the Holy Spirit, v.28. They have moral and spiritual qualifications outlined in 1Tim.3.1-7. Their task is not purely administrative, for just as Josiah’s overseers are called “the workmen that had the oversight of the house of the Lord” 2Chr.34.10, so New Testament elders are described as “them which labour among you” 1Thess.5.12, and their function is defined as “a good work” 1Tim.3.1. It is a demanding task!
The carpenters and builders have their counterparts in 1Corinthians chapter 3, where the assembly is said to be “God’s building” v.9. By his ministry of Christ, Paul had laid the foundation of that building, v.10, but now the responsibility for teaching that would strengthen the assembly devolved on others, with the sober warning, “Let every man take heed how he buildeth thereupon” v.10. Paul also introduced the serious note of accountability, vv.12-15. In this Epistle, there is a reminder that the objective of exercising any spiritual gift is edification: “Let all things be done unto edifying” 1Cor.14.26. Every assembly is in need of spiritual carpenters and builders!
The third category of those involved in the Temple work was the “bearers of burdens”, perhaps less skilled than the builders, but so essential for a successful outcome of the venture. These were the unsung heroes who would never have their names on a plaque on the wall. Even today there are those whose role is less public and prominent than that of others, those like Epaphroditus whose task was demanding and unspectacular but so essential, Phil.2.25-30. Many come into the category of being “helps” 1Cor.12.28. On the Day of Pentecost, the spotlight was on Peter, but he stood up “with the eleven” Acts 2.14. In every project in the service of God, there is great need for people who are willing to play a supportive role. If that is your calling, be loyal and dependable. It was Naharai, Joab’s armour-bearer, who was mentioned among David’s mighty men, and not the general himself; the honour went to the personal servant, and not the officer, 2Sam.23.37. If your function is to be an armour-bearer, play the part well.
The Lost Book
It is amazing that Josiah’s extensive reforms were carried out without a Bible to guide him. It is evidence that the Law is written in human hearts, an instinct that monitors lives, even when there is no written code, Rom.2.15. That instinct can be overridden by a rebellious attitude, but for Josiah, submission to the dictates of his conscience moved him to effect this purging of idolatry. But then, “the book of the law” was discovered “in the house of the Lord” 2Chr.34.15. How could such a vital component of the religious life of the nation be concealed for so long? It baffles us, but once it was unearthed, Josiah’s response to its teaching was dramatic. The book fully exposed the sin of the nation with the consequences laid bare, and for Josiah there was immediate repentance, v.19. How unlike his son Jehoiakim: when the Word of God confronted him, brazenly he shredded it and burned it, Jer.36.23. We would all do well to examine our reactions when God speaks through His Word and through His servants.
Josiah’s response to the reading of the Law can be summarised: his heart was tender, he humbled himself and he wept, 2Chr.34.27. The tender heart is in contrast to the attitude that resents rebuke, and steels itself against any pressure to change. “To day if ye will hear His voice, harden not your heart” Ps.95.7,8. The humble spirit is in contrast to the haughty spirit of Pharaoh who was challenged, “How long wilt thou refuse to humble thyself before Me?” Ex.10.3. The tears are in contrast to the dry-eyed Corinthians who had condoned sin and had “not rather mourned” 1Cor.5.2. No doubt Josiah’s tears were tears of repentance, but, like the Lord Jesus, he was shedding tears for the misery that would engulf Jerusalem as a result of their sin, 2Chr.34.21. He could have said, like his great role model David, “Rivers of waters run down mine eyes, because they keep not Thy law” Ps.119.136.
That soft-hearted, humble, tearful attitude moved him to inquire of the Lord, v.21, again like David, who so frequently “inquired of the Lord”. By contrast, we are so often like Joshua, who “asked not counsel at the mouth of the Lord” Josh.9.14. That is risky! Josiah’s enquiry was prompted by the knowledge that a severe penalty had been incurred because the nation had “not kept the word of the Lord, to do after all that is written in this book” 2Chr.34.21. He realised that partial compliance with Divine commands was insufficient; total obedience was required. That was God’s expressed desire for His people in Deut.5.29: “O that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children for ever!” Divine blessing was dependent on total submission to their God, and, in his generation, Josiah had to address that deficiency.
The response from Jehovah was not encouraging. The rot that had set in in previous generations was too far gone, and the judgment was inevitable, 2Chr.34.24,25. For Josiah, the only sweetener was that because of his repentance, the destruction of Jerusalem would be deferred till the next generation, vv.26-28. Having said that, because of his early death, the initial sacking of Jerusalem would take place within a quarter of a century. To facilitate God’s purpose, Hezekiah’s life had to be extended by fifteen years to allow him to father an heir; to facilitate God’s purpose, Josiah’s life had to be cut short to permit the judgment to come. God works “all things after the counsel of His own will” Eph.1.11.
The Reading of the Law
Having been challenged by the book of the Law personally, and having responded to it, Josiah now felt obliged to communicate his discoveries to his people, and so a large gathering was convened for the reading of the book, 2Chr.34.29,30. There is a lesson here: we are under obligation to be channels of Divine truth, rather than reservoirs. Whether it is gospel truth or New Testament doctrines, what has benefitted us should be shared. Paul committed truth to Timothy, who in turn would relay it to “faithful men”, and from them it would be passed on to “others also” 2Tim.2.2. The transmission of truth is vital. What the Psalmist had been taught by the fathers was not to be hidden from the children; the “generation to come” had to hear, Ps.78.1-4.
It should be noted too that it was only after Josiah had personally responded to the teaching of the book that he was qualified to encourage others to do likewise. Similarly, “Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments” Ezra 7.10. Implementing what he had learned from Scripture gave him the moral authority to encourage others to submit to its teaching. It is blatant hypocrisy to be like the Pharisees, of whom the Lord said, “They say, and do not” Matt.23.3.
Josiah’s teaching did not target any specific group among his people. His congregation comprised a great cross-section of the community:
elders, priests, Levites, “and all the people, great and small” 2Chr.34.29,30. Neither was he selective in what he taught them: “he read in their
ears all the words of the book of the covenant that was found in the house of the Lord” v.30. It is the equivalent of what Paul called “all the
counsel of God” in Acts 20.27. This statement is still valid: ‘all the Word of God for all the people of God’. That was Josiah’s maxim; that was his aim.
The king’s commitment to the Law was wholehearted, for it was “with all his heart, and with all his soul” 2Chr.34.31. This was no grudging obedience to the Word of God. It was also practical, for there was a further purge of “all the abominations” v.33. It proved to be influential, for everyone in his congregation was constrained to “serve the Lord their God”, and this they did “all his days” v.33. Sadly, whenever his Godly influence was removed they reverted to their former ways, accelerating the judgment that had been predicted. The faithfulness of Josiah is to be aspired to; the fickleness of the people is to be avoided.
The Passover
Another feature of the eighteenth year of Josiah’s rule was the keeping of the Passover, 2Chr.35.19. As in Hezekiah’s day, celebrating the feast was a key element of the revival. It took them back to their beginnings as a nation and reminded them of the cost of their redemption. Thus it is with us; when there was a cooling of affection at Ephesus, the message was, “Remember therefore from whence thou art fallen, and repent, and do the first works” Rev.2.5. For Thomas, it was a sight of the wounds of the Lamb of God that elicited the response, “My Lord and my God” Jn.20.28. ‘Jesus, keep me near the cross’ we sing; if we do keep His sufferings constantly before us, it will be an antidote to drift, disobedience and divided affections.
Observe that Josiah’s Passover was kept with the right attitude: it was “unto the Lord” 2Chr.35.1. It was not for personal pleasure, although doubtless for his subjects there would be the joy of fellowship at the gathering centre. It was kept at the right place, Jerusalem, v.1; see Deut.16.5,6. It was kept on the right day, “the fourteenth day of the first month” v.1. Apply these things to the Lord’s Supper. We must keep in mind that it is primarily for His pleasure; it is “the Lord’s supper” 1Cor.11.20. It should be observed in the right place: “when ye come together in assembly” 1Cor.11.18, J.N.D., “when you come together as a church” E.S.V.; “When ye come together therefore into one place” v.20. The Breaking of Bread should not be undertaken in isolation; it is an assembly function. It should take place on the right day, not annually, as with Passover, but “upon the first day of the week” Acts 20.7.
Allied with keeping the Passover, Josiah was anxious to put other things in place with regard to the house of God. Priests were to be at their stations and ready for action, 2Chr.35.2. Levites had to install the ark in the sanctuary, v.3, and had to be in readiness for the various functions that David had prescribed for them when he divided them into their courses, vv.3-6. That included singing and door keeping, v.15. Each of these holds lessons which can only be touched briefly. The Ark could only be put in place because the Temple had been cleansed, in chapter 34. It was “the holy ark” 2Chr.35.3, so the place had to be in a fitting condition to receive that sacred vessel that betokened the presence of God. In assembly life, the holiness of the company is a necessary prerequisite for the presence of the Divine Resident: “the temple of God is holy, which temple ye are” 1Cor.3.17. Singing in praise of God should feature in the gatherings: “when ye come together, every one of you hath a psalm” 1Cor.14.26. Spiritual ‘door keepers’ should be in place, as when at Ephesus, they “tried them which say they are apostles, and are not, and hast found them liars” Rev.2.2.
Facilitating this Passover was costly as far as Josiah and his government were concerned; they provided the thousands of animals that were necessary for sacrifice, 2Chr.35.7-9. The lesson is that spearheading a real revival will prove expensive in terms of time, energy and finance. It would be good if we were all as enthusiastic as Josiah’s princes who “gave willingly” v.8. They were not unique. One of Jehoshaphat’s mighty men, Amasiah the son of Zichri, “willingly offered himself unto the Lord” 2Chr.17.16. Macedonian believers “first gave their own selves to the Lord” 2Cor.8.5. Willing, glad surrender on the part of these individuals is a condemnation of the half-hearted way we often treat the work of God. The pathway to revival requires the willingness to sacrifice.
Everything about this Passover appears to have been carried out in the proper Biblical way, with slaying, flaying, sprinkling the blood and roasting all being mentioned, 2Chr.35.11-13. It was all “as it is written in the book of Moses” v.12. As expected, the Passover was followed by the seven days of Unleavened Bread, v.17. The occasion was unique, with nothing akin to it having taken place since the days of Samuel, v.18. It all spoke of Christ, and is a reminder that after bleak, dismal departure, a return to days of spiritual prosperity must be Christ-centred.
AGE THIRTY-NINE
Thirteen Silent Years
After the remarkable events of the eighteenth year of his reign, silence descended over King Josiah’s reign, and nothing is recorded, good or bad, until the events surrounding his untimely death. There was a similar thirteen-year hiatus in Abraham’s history between Genesis chapters 16 and 17. Significantly, it was after his illicit liaison with Hagar, and Scripture has nothing to say about the man of faith for these thirteen years. In Josiah’s case, it could be argued that after the high point of the eighteenth year there would be need for consolidation and plodding, for life is not a constant stream of ‘highs’. However, the silence does seem to be ominous, and perhaps the end-point of these years signifies that there had been a drift into mediocrity. There is a constant need to guard against complacency. When Moses was in Midian, he encountered Jethro and “was content to dwell with the man” Ex.2.21. The fire that had burned when he saw the plight of his brethren had been doused. Any dreams of evacuating Egypt and occupying Canaan had evaporated; he settled down. In fact, the promise of the Land was so far from his mind that he took no trouble to circumcise his sons. That rite is linked with God’s covenant with Abraham regarding the promise of Canaan, and Moses had ignored it, Gen.17.7-14; Ex.4.24-26. We need to be alert to the danger of freewheeling rather than being firmly focused on the things of God. Josiah appears to have fallen into that trap.
Meddling
Josiah had taken a great interest in refurbishing the house of God, summarised like this in 2Chr.35.20: “Josiah had prepared the temple”. The tragedy was that he was about to trigger events that would result in the total destruction of that majestic edifice. His death at the hands of the Egyptians brought men to power who were puppets in the hands of these Egyptians, attracting the malevolent interest of Babylon, whose hordes would plunder the house of God, and ultimately burn it, 2Chr.36.7,19. What took years to construct and maintain was demolished in an instant. That is solemn. Our folly could destroy what has taken years to build, and testimony can be damaged by careless stubbornness such as Josiah exhibited here.
Egypt’s quarrel was with Assyria, and was of no concern to Josiah, and yet he was determined to get involved. It is what Peter called being “a busybody in other men’s matters” 1Pet.4.15. Some have a natural inclination to be not only inquisitive, but interfering. To say that Josiah got his fingers burned is a gross understatement; his meddling cost him his life. He is a classic example of the wise man’s analogy, “He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears” Prov.26.17. When getting involved in other people’s issues, make very sure that you are in the mind of God and not just a self-appointed trouble-shooter.
Pharaoh gave fair warning to Josiah to turn back, 2Chr.35.21, professing that God had instigated his military campaign. Somehow God had communicated with Necho, and he in turn was His mouthpiece to Josiah, yet, sadly, he “hearkened not unto the words of Necho from the mouth of God” v.22. The man who thirteen years earlier had been so soft hearted in his response to the Word of God was now determined to have his own way and it ended in disaster. Like so many others, he failed on his strong point, and like many others, in his last days he was a shadow of his former self. He was as obstinate as Asahel, who ignored the warning of the wily old general Abner, 2Sam.2.18-23. There is a difference between perseverance and stubbornness. May God help us to discern the distinction.
Pretence
In disguising himself for the battle, Josiah was perhaps betraying uneasiness at the stance he had adopted. It is very sad that he stooped to the tactics of the ungodly Ahab, 2Chr.18.28-34. Like Ahab, the charade proved to be no defence against the will of God. Both were pierced by an arrow; both spoke of being sore wounded; both were propped up in their chariots; both succumbed to their injuries. It is tragic that a Godly man like Josiah should imitate the strategy of such a wicked man as Ahab, and then replicate the manner of his death. The archers had shot at Joseph figuratively, but in his integrity he experienced Divine protection, Gen.49.23,24. In placing himself outside the will of God, Josiah left himself exposed to peril.
His Death
“And he died” 2Chr.35.24. He was only 39, and he died. We would call it an untimely death, but then, “Thou hast appointed his bounds that he cannot pass” Job 14.5. From a human standpoint he had risked death unnecessarily, and he bore the consequences. There were those who risked death courageously; it was “for the work of Christ” that Epaphroditus was “nigh unto death, not regarding his life” Phil.2.30. It was faithfulness to Christ that occasioned the martyrdom of Antipas, Rev.2.13. It was in Paul’s interests that Aquila and Priscilla “laid down their own necks” Rom.16.4. It was “for the name of our Lord Jesus Christ” that Paul and Barnabas “hazarded their lives” Acts 15.26. These were all very noble people, who exhibited that greatest expression of human love, being willing to “lay down [their lives] for [their] friends” Jn.15.13. That is a far cry from the reckless attitude of Josiah, whose carelessness cut short what had been an extremely useful life. May God keep us from loving our own lives, and at the same time, keep us from being imprudent in taking unnecessary risks.
The Spirit of God does not stay to reflect on the folly that occasioned Josiah’s death, but rather, the reaction to it: “all Judah and Jerusalem mourned … Jeremiah lamented” 2Chr.35.24,25. It is reminiscent of the response to Stephen’s martyrdom, when “devout men carried Stephen to his burial, and made great lamentation over him” Acts 8.2, or when the widows stood weeping as Peter arrived at the wake of Dorcas, Acts 9.39. These people were going to be sorely missed. They contrast vividly with Jehoram, who “departed without being desired” 2Chr.21.20. He was just months older than Josiah when he died, and yet there was a collective sigh of relief when his terminal illness took him. We all need to challenge ourselves: when the Lord calls us home, will there be a gap to fill in the work of the Lord? Will there be a wholesome influence that is missed? Or could it be that because of an awkward disposition, and a combative approach to life, our passing will afford some relief? When we go will we leave an empty “place” or just an empty “seat” 1Sam.20.18,25? A comment I once saw in a visitors’ book was so challenging: ‘Live to be missed’.
TWO BOOKS
There is a summary of Josiah’s life at the end of 2Chronicles chapter 35, and in particular, two books get a mention, vv.26,27. First, there was the book by which he lived his life, “the law of the Lord”, and then there was the book that recorded his life, “the book of the kings of Israel and Judah”. The first promoted “his goodness”, for although there was that blunder at the end, the bent of his life had been essentially good, for he allowed the Word to mould his thinking and his conduct. Most translations render the word “goodness” with “good deeds” or “kind acts”, and it is evidently a reference to his campaign to rid the land of idolatry and establish the worship of Jehovah, allied with his compassionate concern for his subjects. His whole life was steered by the Word of God, just like Zacharias and Elisabeth, who were “walking in all the commandments and ordinances of the Lord blameless” Lk.1.6. Let each of us “receive with meekness the engrafted word”, and be “doers of the word, and not hearers only” Jms.1.21,22.
The second book contained the record of his life. The mention of “his deeds, first and last” indicates that from the cradle to the grave his whole life had been under scrutiny, and a log had been maintained in heaven. In gospel preaching, sinners are often reminded of the coming Great White Throne, when the books shall be opened, laying bare the record of an impenitent life, Rev.20.12. However, we need to be reminded that our own lives are under constant review, and “the things done in the body” 2Cor.5.10, R.V., will be assessed with a view to reward at the Judgment Seat of Christ. In one sense, the fact of a heavenly assessment was a comfort to Job. When sorely criticised and misunderstood, he consoled himself with this: “behold, my witness is in heaven, and my record is on high” Job 16.19.
Thus the curtain falls on the reign of good King Josiah and on Godliness in Judah. Josiah’s son lasted three months, bullied and impoverished by Egypt, and another son undid all the good that his father had done, and so it went on; within a quarter of a century the city was sacked, the Temple was burned, and the survivors were transported to Babylon, where most of them would end their days. We salute the memory of a man whose influence created a brief respite to that inexorable march to judgment.