Haydock's Catholic Bible Commentary: 4 Kings
Ver. 15. Bethel had perhaps fallen into the hands of Juda, after the Israelites had been led away. (Calmet) --- Josias exercised the like authority throughout all Samaria, (ver. 19.) as the country properly belonged to the house of David, and was God's peculiar inheritance. (Haydock) --- We may, therefore conclude that He authorized Josias to act in this manner; and the new inhabitants had no interest in maintaining the superstition of those who had lived there before them. The priest sent by Asarhaddon, had taken up his residence at Bethel; whence it is inferred that the town, at that time, was in the hands of the Samaritans, (Calmet) as it might be still, though Josias might exercise dominion in it as lord paramount. (Haydock)
Ver. 16. Spoke. Septuagint subjoin some words, which seem to be lost in the original: ["when Jeroboam was standing, on the festival day, upon the altar. And turning, he lifted up his eyes towards the tomb of the man of God,] who spoke these words." (Haydock) --- "The copies, from which this version was made, read differently from the modern copies," and often better. (Kennicott, diss. ii. p. 335.)
Ver. 17. Monument. Hebrew tsiun, "an eminence" of "dry" earth, (Ezechiel xxxix. 15.) heaped upon a corpse; whence the Latin tumulus. (Servius) (Calmet) --- It seems some inscription was still to be seen on the tomb. (Menochius) --- Thou, &c. Septuagint, "which he proclaimed against the altar." (Haydock)
Ver. 18. Samaria. It seems this word has been inserted instead of Juda, as it is certain the prophet came thence, ver. 17., and 3 Kings xiii. 32. (Calmet) --- But thus both prophets would be identified. It would rather appear that the seducing prophet, who resided at Bethel, is here said to have come out of Samaria, though that place was not raised to the dignity of a royal city (Haydock) till 50 years afterwards. (Calmet) --- There might be a town there long before; and, at any rate, he belonged to the kingdom of Jeroboam, or of Samaria. (Haydock) --- His faith in the prophet's prediction was, perhaps, thus rewarded, (Menochius) as his bones were left unmolested, on account of their being buried in the same sepulchre with the man of God. (Haydock)
Ver. 20. Slew. Most of the Israelites who had been left, (Haydock) embraced the true religion, after the captivity of their brethren, (Calmet) and adhered to the kings of Juda, (ver. 15.; Haydock) who had taken possession of the whole country (Du Hamel) after the fall of the Assyrian empire; (Tirinus) unless the emperors of Chaldea had given it to them as to their vassels. See ver. 29. (Calmet)
Ver. 21. Covenant, in Deuteronomy, chap. xxii. 8. (Menochius)
Ver. 22. No such, in all respects. (Haydock) --- The number of paschal lambs was certainly greater when all Israel was assembled; but the other victims presented by the king and his officers during the octave is here noticed, (2 Paralipomenon xxxv. 7.; Menochius) as they are also styled the Phase; (Haydock) and this explains John xviii. 28. (Tirinus) --- Neither ought we to push these expressions too far, as they only mean, that this solemnity was very great. See ver. 25., and chap. xviii. 5. (Calmet)
Ver. 24. Spirits. Literally, "the pythons," Deuteronomy xviii. 11., and Numbers xxii. 5. --- Idols. Hebrew Teraphim; Protestants, "images," Genesis xxi. 19. --- Uncleannesses. Hebrew, &c., "idols."
Ver. 25. Like him. Every person has some peculiarity, which distinguishes him from every other. (Haydock) --- Thus we say of many saints: There was none found like unto him, Ecclesiasticus xliv. 20. (Tirinus)
Ver. 26. Had provoked him. The impiety of this king must have been extreme, since his repentance did not avert the scourge. (Haydock) --- Besides, many of the people were corrupt at heart, though they were afraid of shewing it, as we learn from the prophets Jeremias and Sophonias. God therefore withdrew the good Josias, who was their bulwark, that they might feel the effects of his just indignation.
Ver. 29. Nechao, six years (Usher, the year of the world 3394.) after he had succeeded his father Psammetichus, with whose ambitious views he was animated to attempt the conquest of Asia. (Marsham sæc. 18.) Pharao pretends that God had sent him to attack the Assyrians, 2 Paralipomenon xxxv. 21. But Josias thought he was only imposing on him, or speaking through fear. The Jews assert that Jeremias also opposed the king's design, 3 Esdras i. 28. (St. Jerome, ad Ctesip.) But this does not appear from the canonical Scripture. (Calmet) --- Meet him, in order to hinder him from passing through his dominions without leave; as this might prove dangerous. (Haydock) --- Seen him, and fought. (Menochius) --- He received a mortal wound at Mageddo, but died at Jerusalem, 2 Paralipomenon xxxv. 23. (Josephus, [Antiquities?] x. 6.) --- Mageddo lay to the south of Cison, where Barak had fought before, Judges v. 19. Herodotus (ii. 159.) says, that Nechos gained a victory over the Syrians at Magdolum, and took Cadytis, which is probably Cades, a strong city of Galilee, though some take it to be Jerusalem, as it may be interpreted "the holy city." (Calmet) --- Mageddo is called Magdala in the Greek, and Magedan in other copies, and in the Vulgate, Matthew xv. 39.
Ver. 30. Sepulchre. Paralipomenon xxxv., in the monument (or mausoleum) of his fathers. Such was the end of Josias: he fell gloriously in defence of his country, as he had spent his life in promoting religion. God therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, chap. xxii. 20. (Haydock) --- He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus xlix. 1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon xxxv. 24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias xii. 11. The life and death of Josias prefigured those of Jesus Christ; who should be long expected as the restorer of the true religion, the teacher of a more excellent law, and the most innocent victim for the sins of the people. The glorious Phase under Josias, was but a faint representation of the eucharistic sacrifice. (Calmet)
Ver. 31. Old. Eliacim his brother was 25. (Haydock) --- Perhaps Joachaz was esteemed more by the people, as fitter to defend them against the king of Egypt, who had proceeded on his journey to attack Charchamis on the Euphrates. (Calmet) --- Having placed a garrison in it, he was met by Joachaz, and gained a victory over him at Rebla, (Haydock) as Sanctius gathers from Ezechiel xix. 4. Hence he treated the captive king with such severity, and sent him into Egypt to die in chains, Jeremias xxii. 11. Joachaz is called Sellum (in Jeremias) and Jechonias, 3 Esdras i. 34. (Calmet) --- He was a lion only against his own subjects. (Tirinus)
Ver. 33. Rebla. Syriac and Arabic, "Deblat;" probably (Calmet) Apamea on the Orontes. (Chaldean, on Numbers xxxiv. 11.)
Ver. 34. Joakim. Thus he asserted his dominion over him, as Nabuchodonosor did afterwards over Matthanias, chap. xxiv. 17., and Daniel i. 6. (Calmet) --- Eliacim means nearly the same as Joakim, "the Lord's strength," or "appointment." (Menochius)
Ver. 36. Old, of course Josias had him at 15. Some suspect we ought to read 15 here. (Du Hamel)
Ver. 37. Fathers, or ancestors, not his immediate father Josias, ver. 32. (Haydock) --- Joakim chose to imitate the wicked, and was not deterred by the chastisement of his brother. (Calmet) --- His character was marked with avarice and cruelty. He slew the prophet Urias, Jeremias xxii. 13., and xxvi. 23. (Haydock) --- St. Matthew (i. 11.) calls him Jechonias, (Menochius) 1 Paralipomenon iii. 15.
Bible Text & Cross-references:
Josias readeth the law before all the people: They promise to observe it. He abolisheth all idolatry; celebrateth the Phase: is slain in battle by the king of Egypt. The short reign of Joachaz, in whose place Joakim is made king.
1 And* they brought the king word again what she had said. And he sent: and all the ancients of Juda and Jerusalem were assembled to him.
2 And the king went up to the temple of the Lord, and all the men of Juda, and all the inhabitants of Jerusalem with him, the priests, and the prophets, and all the people, both little and great: and in the hearing of them all he read all the words of the book of the covenant, which was found in the house of the Lord.
3 And the king stood upon the step: and made a covenant with the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his ceremonies, with all their heart, and with all their soul, and to perform the words of this covenant, which were written in that book: and the people agreed to the covenant.