The Historical Background. 

        The fulfilment of Isaiah’s prophecies at the time of Sennacherib’s invasion seems to have created a fanatical belief in this in the inviolability of Jerusalem; and there is every evidence that this was heightened by the reform of religion under Josiah. Huldah’s prophecy (IIKings 22:18-20) was doubtless subject to the general principle of Jer. 18:7-10 (cf. ch. 1), but as Judah’s prosperity increased under wise rule, this will have become increasingly forgotten, and the threat of divine punish­ment (IIKings 22:16f) will have faded away into the distant future; Isaiah’s message of the remnant (see p. 49) had not been learnt.

        When Nineveh fell in 612 B.C., the popular mind must have visualized the return of former glories. Only in this way can we explain Josiah’s armed opposition to Pharaoh Necho’s expedition in 609 (IIKings 23:29). It was the height of madness, ut we may be sure that the professional prophets of Jerusalem were as unanimous in favour of the king’s action as Ahab’s were, when he went up to Ramoth Gilead and perished (IKings 22:6).

        It is probably impossible for us to realize how great a shock Josiah’s death must have been to all but a handful of his sub­jects. The greater must have been the relief and the wonder when a few months later they found that Necho demanded no more than a king of his choice, Eliakim or Jehoiakim (IIKings 23:34), and a heavy tribute. Once again the House of Jehovah had guaranteed the inviolability of Jerusalem.