2 Chronicles 35:22

Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(22) But disguised himself.—Like Ahab (2Chronicles 18:29). The LXX. reads, “he strengthened himself,” or “persisted” (ἐκραταιώθη). (Comp. 3 Esdr. 1:28.) This implies the reading hithchazzaq instead of hithchappêsh. It is wholly unlikely that “disguised himself” is used in the figurative sense of “departed from his true cha racter,” as Keil and Zöckler think.

The words of Necho from the mouth of God.—The warning of Necho was really divine, as the event proved. For “words of Necho,” 3 Esdr. 1:26 has, “words of the prophet Jeremiah;” but there is no trace of such a warning in the extant prophecies bearing his name.

In the valley of Megiddo.—The valley of the Kishon, where Deborah and Barak had fought in the olden time against Jabin and Sisera. Herodotus (ii. 159) calls the place Magdolus. (See on 2Kings 23:29.)

Benson Commentary

2 Chronicles 35:22. Josiah would not turn his face from him — Being, peradventure, encouraged to go out against him by a misinterpretation of that promise made to him, chap. 2 Chronicles 34:28, Thou shalt be gathered to thy grave in peace. Thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels. But disguised himself — Changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved. And hearkened not unto the words of Necho from the mouth of God — Either, 1st, which Pharaoh sent to him in the name of God; or rather, 2d, which Pharaoh received from the mouth of God; who was pleased, some way or other, to impart his mind to him, and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message: although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, it seems, he ought so far to have regarded it, as to have inquired into the mind of God about it, which he neglected to do, and therefore cannot be wholly excused. How can we think to prosper in our ways, if we do not acknowledge God in them?

Matthew Henry's Concise Commentary

35:20-27 The Scripture does not condemn Josiah's conduct in opposing Pharaoh. Yet Josiah seems to deserve blame for not inquiring of the Lord after he was warned; his death might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused God to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.

Barnes' Notes on the Bible

Disguised himself - Compare the marginal reference. But most modern critics are dissatisfied with this sense in this place, and prefer to render "equipped himself;" or - with the Septuagint - adopt another reading, and render "took courage."

The words of Necho from the mouth of God - The author apparently regarded Necho's words as actually prophetic - a warning to which Josiah ought to have listened - sent him by God to make him pause - though not spoken by divine inspiration, or in consequence of any supernatural revelation of the divine will to the Egyptian king. Compare the "prophecy" of Caiaphas, John 11:51.

Jamieson-Fausset-Brown Bible Commentary

21, 22. But he sent ambassadors … What have I to do with thee, thou king of Judah?—Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded [2Ch 35:23].

Matthew Poole's Commentary

Josiah would not turn his face from him; being peradventure encouraged to do so by a misinterpretation of that promise made to him, 2 Chronicles 34:28,

Thou shalt be gathered to thy grave in peace: thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels.

Disguised himself; changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved.

Unto the words of Necho from the mouth of God; either,

1. Which Pharaoh sent to him in the name of God, or as coming from God’s month. Or rather,

2. Which Pharaoh received from the month of God, who was pleased some way or other to impart his mind to him; and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message. Although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, methinks, he ought so far to have regarded it, as to have inquired the mind of God about it; which he neglected to do, and therefore he cannot be wholly excused, and is here taxed for it.

Gill's Exposition of the Entire Bible

Nevertheless, Josiah would not turn his face from him,.... Or withdraw his forces, and go back:

but disguised himself that he might fight with him; without being personally known, and aimed at, see 1 Kings 22:30.

and hearkened not unto the words of Necho from the mouth of God: not believing that what he said came from the Lord, though it might; and his infirmity was, that he did not inquire of the Lord about it:

and came to fight in the valley of Megiddo; which was in the tribe of Manasseh, thought to be the Magdolum of Herodotus, where he says Necho fought the battle (z); See Gill on 2 Kings 23:29.

(z) Gale in Herodot. ut supra. (Euterpe, sive, l. 2. c. 159. & Galei not. in ib.)

Geneva Study Bible

Nevertheless Josiah would not turn his face from him, but {l} disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.

(l) That is, armed or disguised himself so that he would not be recognized.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

22. disguised himself] Josiah, like Ahab (2 Chronicles 18:29), took the warning so far seriously as to think that his life was in danger and that he would be safer fighting in disguise. The ἐκραταιώθη (“was strengthened”) of the LXX. represents an inferior reading.

the valley of Megiddo] Cp. Jdg 5:19; Zechariah 12:11. In 1Es 1:29, “the plain of Megiddo.” The whole (or perhaps only the western part) of the plain of Esdrelon is meant; cp. 1 Chronicles 10:7, note.

Pulpit Commentary

Verse 22. - Would not turn his face (so 2 Chronicles 25:17 and its parallel, 2 Kings 14:8). Disguised himself. This is, possibly enough, the intention of the word, but it is more probable that the simple meaning is fully armed himself. The Septuagint has strengthened himself. Hearkened not unto the words of Necho from the mouth of God. Unless these words are intended to convey really their patent and most natural import, it is tenfold strange that they should find a place in the compilation of the Chronicles. It is indeed possible that they might purport, from the pen of the writer of Chronicles, that in point of fact the words of Necho had been the permitted warning, though not the actually dictated language of God. The genius of the whole passage strongly reminds us of 2 Chronicles 25:17, 19-21; and its parallel in 2 Kings 14. In the valley of Megiddo; i.e. among those hills which separate the country of the coast from Esdraelon - a valley as that "of Kishon" (see Stanley's 'Sinai and Palestine,' pp. 356, 339, 347; but see also Conder's 'Handbook,' p. 287, where a different view is taken). 2 Chronicles 35:22

Keil and Delitzsch Biblical Commentary on the Old Testament

But Josiah turned not his face from him, i.e., did not abandon his design, "but to make war against him he disguised himself." התהפּשׂ denotes elsewhere to disguise by clothing, to clothe oneself falsely (2 Chronicles 18:29; 1 Kings 20:38; 1 Kings 22:30), and to disfigure oneself (Job 30:18). This signification is suitable here also, where the word is transferred to the mental domain: to disfigure oneself, i.e., to undertake anything which contradicts one's character. During his whole reign, Josiah had endeavoured to carry out the will of God; while in his action against Pharaoh, on the contrary, he had acted in a different way, going into battle against the will of God.

(Note: Bertheau would alter התחפשׂ into התחזק, because the lxx, and probably also the Vulg., Syr., 3 Esr. 2 Chronicles 1:16, and perhaps also Josephus, have so read. But only the lxx have ἐκραταιώθη, Vulg. praeparavit, 3 Esr. ἐπεχείρει; so that for התחזק only the lxx remain, whose translation gives no sufficient ground for an alteration of the text. התחזק, to show oneself strong, or courageous, is not at all suitable; for the author of the Chronicle is not wont to regard enterprises undertaken against God's will, and unfortunate in their results, as proofs of physical or spiritual strength.)

As to the motive which induced Josiah, notwithstanding Necho's warning, to oppose him by force of arms, see the remark on 2 Kings 23:29. The author of the Chronicle judges the matter from the religious point of view, from which the undertaking is seen to have been against the will of God, and therefore to have ended in Josiah's destruction, and does not further reflect on the working of divine providence, exhibited in the fact that the pious king was taken away before the judgment, the destruction of the kingdom of Judah, broke over the sinful people. For further information as to the Valley of Megiddo, the place where the battle was fought, and on the death of Josiah, see 2 Kings 23:29. The העבירוּני, bring me forth (2 Chronicles 35:23), is explained in 2 Chronicles 35:24 : his servants took him, mortally wounded by an arrow, from the war-chariot, and placed him in a second chariot which belonged to him, and probably was more comfortable for a wounded man.