2 Kings 23:21

2Ki 23:21 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.

Ver. 21. Keep the passover.] 2Ch 35:1. If the passover had been neglected, the law, the sacrifices had been in vain. No true Israelite might want whether this monument of their deliverance past, or this type of the Messiah to come. Rather than fail, Josiah’s bounty shall supply to Judah lambs for their paschal devotion. No alms is so acceptable as that whereby the soul is furthered. {a}

{a} Dr Hall.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 23:21. The king commanded, saying, Keep the passover, &c. — Having abolished false worship, he now endeavours to set up the true worship of the true God. Thus he differed greatly from Jehu, who, when he had destroyed the worship of Baal, took no heed to walk in the commandments and ordinances of God. Josiah considered that we must not only cease to do evil, but also learn to do well, and that the way to keep out all abominable customs is to keep up all instituted ordinances. He therefore 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 being dedicated to him who brought them out, and of their communion with him. As it is written in this book of the covenant — This book which he had found, wherein is contained the covenant made between God and Israel, and the terms of it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

23:21-23 Hezekiah had observed the Passover with modifications (2 Chr 30:1-4, 13, 23-27). Josiah’s Passover was done in accordance with the strict standards of the law (2 Chr 35:1-19). • The eighteenth year was the same year in which the Book of the Law was found (2 Kgs 22:3, 8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

the king commanded all the people, saying, Keep the passover unto the Lord your God, &c.--It was observed with great solemnity and was attended not only by his own subjects, but by the remnant people from Israel (see on 2Ch. 35:1-19). Many of the Israelites who were at Jerusalem might have heard of, if they did not hear, the law read by Josiah. It is probable that they might even have procured a copy of the law, stimulated as they were to the better observance of Jehovah's worship by the unusual and solemn transactions at Jerusalem.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(21) Keep the passover.—Hold a passover (2Ki_23:22). (Comp. 2Ch_35:1-19 for a more detailed account of this unique celebration.) Josiah had the precedent of Hezekiah for signalising his religious revolution by a solemn passover (2Ch_30:1).

In the book of this covenant.—Rather, in this book of the covenant (2Ki_23:2). The book was that which Hilkiah had found in the Temple, and which gave the impulse to the whole reforming movement. (The LXX. and Vulg. read, in the book of this covenant—a mere mistake.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21–30. He puts down superstitious rites and worship. He is slain at Megiddo when he goes against the king of Egypt (2Ch_35:1-27; 2Ch_36:1)

21. Keep the passover] The Chronicler gives elaborate details concerning the way in which this feast was kept to shew that all the arrangements commanded by the Law were most exactly observed. On the fourteenth day of the first month, the Levites had special injunctions given to them about the purification of themselves, and the doing of all things according to the word of the Lord by the hand of Moses. The king himself gave the victims, lambs and kids, for the passover offering, from his own substance, and the liberality of priests and Levites was also large. The passover was killed, roasted, divided speedily and eaten according to the prescribed rules. The whole aim of the record is to shew that whatever may have been left undone in times past, everything was now brought into harmony with the primitive ordinance. The Chronicler also mentions by name the rulers of the house of God and the chief of the Levites, as though copying from a contemporary record to which others might refer as well as himself.

in the book of this covenant] R.V. in this book of the covenant. The king desires that whatever may have come to be the manner of celebration from long usage, and the neglect which had been introduced through the sins of the kings, there should now be a precise observance of everything which the authoritative book, recently brought to light, required. It is clear from such a passage as 2Ki_16:15 that the regular observance of the sacrificial ordinances had fallen into disuse.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Surely there was not holden such a passover from the days of the judges that judged Israel,.... As the king commanded; the people obeyed and kept the passover, according to the law of the Lord; the manner of its being kept is not here recorded, but is at large in Ch2 35:1 where it is observed there had not been such an one from the days of Samuel, the last of the judges; so that the days of the judges here mean the last days of them:

nor in all the days of the kings of Israel, nor of the kings of Judah; since the division of the kingdoms; for as for the kings of Israel, they kept it not; and though it was observed in the times of Hezekiah king of Judah, yet not universally, and by some in their uncleanness; for it is a mistake of Clemens of Alexandria (w), that it was not kept in the times between Samuel and Josiah; in the days of David and Solomon it might be kept by greater numbers, but not with such purity, and with such cheerfulness and joy of heart, or with so many other sacrifices attending it, or so exactly agreeable to the law of God, and with such munificence and liberality; the king, and the chief of the priests and Levites, providing out of their own substance for the people and their brethren.

(w) Stromat. l. 1. p. 328.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

See 2Ki 23:4 note. With this verse the author returns to the narrative of what was done in Josiah’s 18th year. The need of the injunction, “as it was written in the book of this covenant,” was owing to the fact - not that Josiah had as yet held no Passover - but that the reading of the book had shown him differences between the existing practice and the letter of the Law - differences consequent upon negligence, or upon the fact that tradition had been allowed in various points to override the Law.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Covenant, in Deuteronomy, chap. xxii. 8. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Keep the passover: having abolished false worship, he now endeavours to set up the true worship of the true God.

In this book of the covenant; in this book which I have found; wherein is contained the covenant made between God and Israel, and the terms of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Keep the passover — It seemed to the king appropriate to conclude his great work of reform by a proper observance of this most important religious festival.

As it is written in the book of this covenant — Rather, in this book of the covenant. It seems this feast had not been held according to the letter of the law, and Josiah’s wish was, that this one should be observed as it was written.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the king commanded all the people, saying, Keep the Passover. The account given of Josiah"s Passover is much more full in Chronicles than in Kings. In Chronicles it occupies nineteen verses of 2Ch 35. We learn from Chronicles that all the rites prescribed by the Law, whether in Exodus, Leviticus, or Deuteronomy, were duly observed, and that the festival was attended, not only by the Judaeans, but by many Israelites from among the ten tribes, who still remained intermixed with the Assyrian colonists in the Samaritan country. (see 2Ch_35:17, 2Ch_35:18) Unto the Lord your God, as it is written in the book of this covenant. The ordinances for the due observance of the Passover feast are contained chiefly in Exodus. (Exo_12:3-20 Exo_13:5-10) They are repeated, but with much less fullness, in Deu_16:1-8. The "book of the covenant" found by Hilkiah must, therefore, certainly have contained Exodus (see below, ver. 25).

Vers. 21-28. The reformation completed, yet Israel"s sin not pardoned.

We have in these verses

I THE GREAT PASSOVER.

1. A seal of the covenant. This great year of reformation began with a covenant, and ended with a Passover. The ceremonies of the occasion are fully described in 2Ch 35. The Passover in the Old Testament was in some respects very much what the Lord"s Supper is in the New, It took

2. the people back to the origin of their history, revived vivid memories of the deliverance from Egypt, and ratified their engagement to be the Lord"s. It reminded of the past, set a seal upon the present, and gave a pledge for the future. The Christian sacrament seals God"s promises to the believer, and, at the same time, seals the believer"s covenant with God. It establishes, nourishes, and strengthens the life received in the new birth.

1. A historic celebration. "Surely there was not holden such a Passover from the days of the judges that judged Israel," etc. A true religious awakening shows itself

1. in increased interest in God"s ordinances;

2. in stricter fidelity in observing them; and

3. in joyful alacrity in taking advantage of them.

II FIDELITY TO MOSES.

1. Cleansing away the concomitants of idolatry. Together with the idols, Josiah cleansed out of the land the tribes of wizards, necromancers, soothsayers, etc., who found their profit in the ignorance and superstition of the people. Where Bible religion returns, Sanity returns. The hideous specters begotten of fear and superstition vanish. Josiah further carefully eradicated any remaining traces of idol-worship that could be "spied.

2. Pre-eminent fidelity. In these deeds, and by his whole course as a reformer, Josiah earned for himself the distinction of being the most faithful king that had yet reigned. He and Hezekiah stand out pre-eminent the one for trust in God, (2Ki_18:5) the other for fidelity to the Law of Moses. "Like unto him was there no king before him," etc. Like gems, each of which has its special beauty and excels in its own kind, these two kings shine above all the rest. Only one character exhibits all spiritual excellences in perfection.

III ISRAEL"S SIN YET UNPARDONED.

1. Gods unappeased anger. "Notwithstanding the Lord turned not from the fierceness of his great wrath," etc. The sole reason of this was that, notwithstanding the zealous Josiah"s reforms, the people had not in heart turned from their great sins. The spirit of Manasseh still lived in them. They were unchanged in heart, and, with favoring circumstances, were as ready to break out into idolatry as ever. The outward face of things was improved as regards religion, but social injustice and private morals were as bad as ever. Hence the Lord could not, and would not, turn from his wrath. It is real, not lip, repentance that God requires to turn away his auger from us. We see:

(1) The posthumous influence of evil. "One sinner destroyeth much good". (Ecc_9:18) Manasseh"s deeds lived after him. His repentance could not recall the mischief they had done to the nation. They went working on after his decease, propagating and multiplying their influence, till the nation was destroyed.

(2) The righteousness of individuals cannot save an unrighteous people. Not even though these righteous persons are high in rank, are deeply concerned for the revival of religion, and labor with all their hearts to stem the tide of corruption. Their piety and prayers may delay judgment, but if impenitence is persisted in, they cannot finally avert it (cf. Jer_15:1, "Though Moses and Samuel stood before me, yet my mind could not be toward this people

2. God"s unshaken purpose. "I will remove Judah also out of my sight," etc. Terrible is the severity of God when his forbearance is exhausted. Moral laws are inexorable. If the spiritual conditions, by which only a change could be effected, are wanting, they work on till the sinner is utterly destroyed. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Passover Kept

v. 21. And the king, probably in the early years of his reformatory labors, commanded all the people, saying, Keep the Passover unto the Lord, your God, as it is written in the book of this covenant, Exo 12:3; Lev 23:5; Num 9:2; Deu 16:2. This command was carried out, as we read 2Ch 35:1-19.

v. 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,

v. 23. but in the eighteenth year of King Josiah, wherein this Passover was holden to the Lord in Jerusalem. In point of attendance, in point of strict adherence to the precepts of the Law, this was the most extraordinary festival of its kind ever held.

v. 24. Moreover, the workers with familiar spirits, the necromancers, and the wizards, and the images, the household gods, to whom magical power was imputed, and the idols, small gods, which also were used chiefly in the households, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, he put an end to all the superstitious practices and idol-worship which were carried on in private houses, 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. He wanted to see all the precepts of the Lord in actual operation throughout the land.

v. 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, which he intended to enforce with all severity; neither after him arose there any like him, he stood alone in this respect.

v. 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. The offense given by Manasseh had been so great and the consequences of his many transgressions so deep-rooted that even this reformation with all its outward show of success was unable to stem the tide of God’s indignation.

v. 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, 1Ki 8:29.

v. 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? Cf 2 Chronicles 35.

v. 29. In his days Pharaoh-nechoh, king of Egypt, went up against the king of Assyria, to the river Euphrates, this being probably Nabopolassar, who was ruler of both Babylon and Assyria. And King Josiah went against him, to prevent him from marching through his country; and he, the Egyptian king, slew him at Megiddo when he had seen him, they met in battle at this city, in the Plain of Jezreel, at the foot of Mount Carmel.

v. 30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulcher. Thus the attempt of Josiah to avert misfortune from his country met with disaster, he died in the defense of his position. Thus the just are mercifully taken away before misfortune breaks upon them, finding peace in the tomb until the great day of resurrection. And the people of the land took Jehoahaz, the son of Josiah, and anointed him, and made him king in his father’s stead.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Keep the Passover

"You must celebrate the Passover"

Such a Passover celebration had never been held from the days of

This can be translated in active form. AT: "The descendants of Israel had not celebrated the Passover festival in such a great way in the time of" (See: Active or Passive)

ruled Israel

The name "Israel" is a metonym for "the descendants of Israel." (See: Metonymy)

the days of the kings of Israel or Judah

"the time when the people of Israel had their own king and the people of Judah had their own king"

this Passover of Yahweh was celebrated

This can be translated in active form. AT: "the people of Judah celebrated this Passover of Yahweh" (See: Active or Passive)

translationWords

king

command

Passover

God

written

covenant

judge, judges

Israel

kingdom of Israel

kingdom of Judah

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.