Historical Setting
There is Assyrian evidence that at the end of the eighth century BC and into the early seventh century BC the Judahite kings Hezekiah (715–687 BC) and Manasseh (687–642 BC) gave tribute to the Assyrian monarchs Sargon II (721–705 BC), Sennacherib (705–681 BC), Esarhaddon (681–668 BC) and Ashurbanipal (668–626 BC).
However, the political map of the ancient Near East changed dramatically during the reign of Josiah. Though there had been various rebellions against Assyria in the past (with strong participation by Hezekiah in 701 BC and by Manasseh in 652–648 BC), Assyria was able to quell these insurgencies and punish the offenders. Ashurbanipal, however, was unable to keep the empire unified during his whole reign. It is apparent that by 626 BC, Assyria’s southern neighbor, Babylon, had declared its independence from Assyria (under the tutelage of Nabopolassar [626–605 BC]). Moreover, Assyria was now subject to attack from Babylon in the south and from the Medes in the northeast (modern Iran). By 612 BC, all of the major urban centers of the Assyrian core (including Nineveh) were destroyed, and only a small remnant of the Assyrian army and royal house were holed up in Harran in northern Syria (until about 609 BC).
Josiah’s reform of 622/621 BC may have been, in part, a response to Assyrian weakness and the uncertainty of world events. In fact, Josiah may have been attempting to reassert Judah’s independence and reclaim Davidic authority over all of Israel once again. Thus, his reform roughly coincides with the establishment of Chaldean independence from Assyria, beginning with the reign of Nabopolassar in 626 BC, with whom Josiah probably allied himself. ◆
Key Concepts
• The prophets arose in troubled times to declare the messages God gave them.
• The prophets at times were perplexed about what God was doing.
• Even in times of crisis and confusion, God expects his people to be faithful and trust him.
• With God, there is always reason for hope.