“"He also defiled Topheth, etc." [2 Kings 23:10] What is said about King Josiah: "He also defiled Topheth, which is in the Valley of the Son of Hinnom, so that no man might consecrate his son or his daughter through the fire to Molech"; these places are frequently mentioned in Scripture, especially in the book of Kings and the prophet Jeremiah. Now the Valley of Hinnom, or the Valley of the Son of Hinnom, is near the wall of Jerusalem, toward the east, in which the beautiful grove of Siloam is watered by springs. But Topheth, or Tophet (both spellings are used), was a place in the same valley, near the fuller's pool, which is mentioned in Scripture, and near the field of Aceldama, which is shown to this day on the southern side of Mount Sion. In Topheth, which was a very pleasant place, altars were set up to sacrifice to demons, and to consecrate their children to a wicked fire, or to offer burnt offerings, as it is written in the book of Chronicles about King Ahaz: "He it was who burned incense in the valley of the son of Hinnom, and burned his children in the fire." Ben-Hinnom indeed means the son of Hinnom. The Valley of Hinnom is called Gehinnom in Hebrew, from which in the New Testament, the name Gehenna is applied to the punishment of hell, because just as in the Valley of Hinnom, those who served idols in it perished, as testified by the prophets, so too will sinners be punished with eternal damnation for their sins. Therefore, when Jeremiah relates that the Lord commanded him and said, "Go out to the valley of the son of Hinnom, which is by the entry of the Pottery Gate"; soon after he says: "And this place shall no longer be called Topheth, nor the Valley of the Son of Hinnom, but the Valley of Slaughter: and I will make void the counsel of Judah and Jerusalem in this place, and I will cause them to fall by the sword" (Jer. 19). Isaiah also most clearly calls Topheth hell; he, while describing the perpetual destruction of the devil under the name of Asshur, saying: "For through the voice of the Lord shall Asshur be beaten down, who smote with a rod. And the passage of the rod is prepared, which the Lord shall cause to rest upon him" (Isa. 30), forthwith added how and where he should perish, saying: "For Topheth is ordained of old; yea, for the king it is prepared; it is deep and large." Beautifully he says "And large," because Topheth means width. His nourishments, it is said, are fire and much wood; the breath of the Lord, like a stream of sulfur, sets it ablaze. But Josiah defiled Tophet, either by scattering the bones of the dead there, as it is read that he did in other places of idols, or by dispersing any other unclean things, so that the place would appear to all who looked at it as more fitting for abomination than for delight.”

“"No one would make a son or a daughter pass through fire." The passage through fire is the symbol of combustion. In fact, the demons demanded that [their worshipers] burn their own children, and sometimes they were immolated, sometimes they only underwent the symbolic rite mentioned above, as if they had been actually placed into the fire and consumed, and so the expectations of the demons were satisfied. Sometimes fire was also passed above somebody to signify that he was by now enveloped in fire. Then salt was thrown, too, according to the customs of those who worship the devil.”

“"He also removed the horses that the kings of Judah had given, etc." [2 Kings 23:11] What follows about the same king Josiah, he also removed the horses which the kings of Judah had given to the sun at the entrance of the temple of the Lord; and shortly after: He burned the chariots of the sun with fire; this shows that the Jews at all times were devoted to all kinds of idolatry and superstition, so much so that in adoration of the sun, which they believed to be a god after the manner of the Gentiles, they attached his image which they had made to horses and chariots, and this in the courts of the temple of the Lord. For the Gentiles are accustomed to depict or make an image of the sun in this way, placing a young boy in a chariot, and attaching horses to him as if rushing towards the sky. They represent him as a boy because the sun, as if born anew each day with its rise, never falls into old age through the ages. But that they attribute chariots and horses to him is believed to have been taken from the miracle of the prophet Elijah, who was taken to heaven in a fiery chariot with fiery horses, as John, the bishop of Constantinople, estimates. For that which is called Helios in Greek means the sun (as even Sedulius shows, when he sang about Elijah's ascent, saying: How well the fiery path of heaven suits Elijah, who glows rightly even by name. He was worthy of this aid: for if one letter of the Greek word is changed by accent, it means the sun. Hearing from the Israelites, reputed to have divine letters, that Elijah was transported to the heavens by a fiery chariot and fiery horses, or certainly seeing this depicted among other things on the wall, the Greeks, deceived by the similarity of the name, believed this to signify the sun's passage through the heavens, and transformed a divinely performed miracle into a testimony of error, conceived by human folly; the Jews themselves, imitating them, strove not to be less foolish than the most foolish of the Gentiles in any matter.”

“"Also the high places that were in Jerusalem, etc." [2 Kings 23:13] What is said shortly after about the same king: Also the high places that were in Jerusalem, to the right side of the Mount of Offense, etc., up to, The king defiled and crushed the statues; it is clear as daylight that Scripture usually names high places as locations set on leafy hills, in which they sacrificed either to demons or even to the Lord, drawn by the pleasantness of the locations, contrary to the prohibition of leaving the altar which was in the temple and offering sacrifices. Whence it is often said in this book about kings who were less perfectly just: Nevertheless he did not remove the high places. But the Mount of Offense, he calls the Mount of the idol, because it is customary in Scriptures to name idols as offense, because either God is offended in them, or they bring offense and ruin to their worshipers, as is indicated in this very sentence that follows, when it says: Which Solomon, the king of Israel, had built for Astaroth, the idol of the Sidonians, and for Chamos, an offense to Moab, and for Melchon, an abomination to the children of Ammon. Where this also, if I am not mistaken, is clearly shown, which I wish had not been shown: that evidently Solomon never perfectly repented of the crime of idolatry he had committed. For if he had produced fruits worthy of repentance, he would have striven above all to remove the idols he had built from the holy city; and not, to the scandal of the foolish, would he have left what he, although once the wisest, had done erroneously, as if done wisely and rightly. Scripture mentions this above, saying: Then Solomon built a shrine for Chemosh, the idol of Moab, on the mountain opposite Jerusalem, and for Molech, the idol of the children of Ammon (1 Kings 11). Nor should it seem contradictory that the mountain where these idols were made is said to be against Jerusalem, here it is stated to be placed in Jerusalem; because undoubtedly it was situated so near the city, that it seemed to belong to it, and also to stain it with the filth gathered there.”

“Love faith. For by his devotion and faith Josiah won great love for himself from his enemies. For he celebrated the Lord's Passover when he was eighteen years old, as no one had done it before him. As then in zeal he was superior to those who went before him, so do you, my children, show zeal for God. Let zeal for God search you through and devour you, so that each one of you may say, "The zeal of your house has eaten me up." An apostle of Christ was called the zealot. But why do I speak of an apostle? The Lord himself said, "The zeal of your house has eaten me up." Let it then be real zeal for God, not mean earthly zeal, for that causes jealousy.”

“Nobody must think that anything was detracted to the celerity of death because of one's merits. Enoch was kidnapped, lest malice might spoil his heart, and Josiah, who celebrated the Passover of the Lord in the eighteenth year of his reign in such a manner that he overcame in piousness all the previous kings, did not survive longer through the merits of his faith. No, rather, because grievous destruction threatened the Jewish people, the just king was taken away beforehand. I fear that you, too, were snatched away from us because of some offense on our part, so that, as a just person, you might escape in the eighteenth year of your reign the bitterness of impending evil.”

“Jehoahaz, also called Shalom, reigned three months until the Egyptians came back from Mabboug. At that stage [Pharaoh] enchained him and brought him to Egypt. So [Jehoahaz] left his country and never came back, according to the prophecy that Jeremiah had spoken against him. Pharaoh appointed his brother Heliakim as the new king and gave him the name of Jehoiakim.”