2 Kings · Chapter 22

Verse 1. Josiah was eight years old] He was one of the best, if not the best, of all the Jewish kings since the time of David. He began well, continued well, and ended well.

Verses 1, 2. Josiah was eight years old when he began to reign — Being young, he had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave him grace to take warning by them. He saw his father’s sins, and considered, and did not the like, Ezekiel 18:14. He did that which was right in the sight of the Lord — See the power of divine grace! Although he was born of a wicked father, had neither had a good education given him, nor a good example set him, but many about him, who, no doubt, advised him to tread in his father’s steps, and few that gave him any good counsel; yet the grace of God makes him an eminent saint, cuts him off from the wild olive, grafts him into the good olive, and renders him fruitful to God’s glory, and the profit of myriads. He walked in a good way, and turned not aside, as some of his predecessors had done who began well, to the right hand or to the left. There are errors on both hands, but God kept him in the right way: he fell not either into superstition or profaneness.

INTRODUCTION TO JOSIAH’S REIGN, 1, 2.

1. Josiah — A name forever honoured in Jewish history. Eight years old — Born when his father was sixteen years old. Compare 2 Kings 21:19. On the early maturity of persons in the East, see note on 2 Kings 18:2. His mother was probably queen-regent during the earlier years of his reign. Boscath is the same as Bozkath in the plain of Judah, apparently between Lachish and Eglon, (Joshua 15:39,) but its site has not been identified.

Verses 1, 2. Josiah was eight years old when he began to reign — Being young, he had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave him grace to take warning by them. He saw his father’s sins, and considered, and did not the like, Ezekiel 18:14. He did that which was right in the sight of the Lord — See the power of divine grace! Although he was born of a wicked father, had neither had a good education given him, nor a good example set him, but many about him, who, no doubt, advised him to tread in his father’s steps, and few that gave him any good counsel; yet the grace of God makes him an eminent saint, cuts him off from the wild olive, grafts him into the good olive, and renders him fruitful to God’s glory, and the profit of myriads. He walked in a good way, and turned not aside, as some of his predecessors had done who began well, to the right hand or to the left. There are errors on both hands, but God kept him in the right way: he fell not either into superstition or profaneness.

INTRODUCTION TO JOSIAH’S REIGN, 1, 2.

1. Josiah — A name forever honoured in Jewish history. Eight years old — Born when his father was sixteen years old. Compare 2 Kings 21:19. On the early maturity of persons in the East, see note on 2 Kings 18:2. His mother was probably queen-regent during the earlier years of his reign. Boscath is the same as Bozkath in the plain of Judah, apparently between Lachish and Eglon, (Joshua 15:39,) but its site has not been identified.

V. 3. The scribe-The secretary of state.

Verses 3, 4. In the eighteenth year of King Josiah — Not of his life, but of his reign, as it is expressed, 2 Chronicles 34:3, 8. The king sent Shaphan — The secretary of state; saying, Go up to Hilkiah, that he may sum the silver — Take an exact account how much it is, and then dispose of it in the manner following. Which the keepers of the door have gathered — Who were priests or Levites, 2 Kings 8:9; 2 Chronicles 8:14. It seems, they took much the same way of raising the money that Joash took, 2 Kings 12:9. The people giving by a little at a time, the burden was not felt, and giving by voluntary contribution, it was not complained of. This money, so collected, he ordered Hilkiah to lay out for the repairs of the temple, verses 5, 6. And now the workmen, as in the days of Joash, acquitted themselves so well, that there was no reckoning made with them. This is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of them that employed them may well be doubted. Many will think it would not have been amiss to have reckoned with them, had it been only that others might be satisfied.

PREPARATIONS MADE TO REPAIR THE TEMPLE, 3-7.

3. The eighteenth year of king Josiah — This is a memorable date, and made especially prominent by the writer of Kings, because it was in this year that the book of the law was discovered, and the celebrated passover held. Hence he repeats the mention of this date in 2 Kings 23:23, and seems to fasten all his narrative upon it. But from the parallel history in 2 Chronicles 34, 35, we learn that in his eighth year Josiah “began to seek after the God of his father David,” and in his twelfth year he began to destroy the idolatrous images not only in “Judah and Jerusalem,” but also “in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali.” Hence we conclude that various reforms and extensive destruction of images were commenced by Josiah before this eighteenth year, but after the discovery of the law the work was carried out with far greater zeal and thoroughness. Shaphan… the scribe — He was also the father of Ahikam, mentioned verses 12, 14. On the office and work of scribe, see note on 2 Samuel 8:17.

Verse 4. That he may sum the silver] As Josiah began to seek the Lord as soon as he began to reign, we may naturally conclude that the worship of God that was neglected and suppressed by his father, was immediately restored; and the people began their accustomed offerings to the temple. Ten years therefore had elapsed since these offerings began; no one had, as yet, taken account of them; nor were they applied to the use for which they were given, viz., the repairing the breaches of the temple.

Verses 3, 4. In the eighteenth year of King Josiah — Not of his life, but of his reign, as it is expressed, 2 Chronicles 34:3, 8. The king sent Shaphan — The secretary of state; saying, Go up to Hilkiah, that he may sum the silver — Take an exact account how much it is, and then dispose of it in the manner following. Which the keepers of the door have gathered — Who were priests or Levites, 2 Kings 8:9; 2 Chronicles 8:14. It seems, they took much the same way of raising the money that Joash took, 2 Kings 12:9. The people giving by a little at a time, the burden was not felt, and giving by voluntary contribution, it was not complained of. This money, so collected, he ordered Hilkiah to lay out for the repairs of the temple, verses 5, 6. And now the workmen, as in the days of Joash, acquitted themselves so well, that there was no reckoning made with them. This is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of them that employed them may well be doubted. Many will think it would not have been amiss to have reckoned with them, had it been only that others might be satisfied.

4. Hilkiah the high priest — Son of Shallum and grandson of Zadok. 1 Chronicles 6:12, 13. His name is immortalized by his discovery of the book of the law. Sum the silver — Ascertain the sum or complete amount of the silver now on hand. Which the keepers of the door have gathered — The arrangement for receiving money was like that in the time of Jehoash, (2 Kings 12:9-12,) when a chest was placed at the door of the temple into which the people put their contributions for repairing the house of the Lord; and “when they saw that there was much money in the chest, the king’s scribe and the high priest came up, and they put up in bags and told the money that was found in the house of the Lord.” The keepers of the door were Levites, (1 Chronicles 23:5,) sometimes priests. 2 Kings 12:9.

5. The doers of the work — All that laboured in repairing the temple, both masters or superintendents and under-workmen. The former are designated as those that have the oversight of the house; the latter, those who are in the house of the Lord. This is more clearly stated in 2 Chronicles 34:10-13, where also the names of the masters or overseers are given. To repair the… house — For since the time of Jehoash no repairing had been done, and the temple had suffered repeated spoliation. Comp. 2 Kings 14:14; 16:8, 17, 18; 18:15, 16.

PREPARATIONS MADE TO REPAIR THE TEMPLE, 3-7.

3. The eighteenth year of king Josiah — This is a memorable date, and made especially prominent by the writer of Kings, because it was in this year that the book of the law was discovered, and the celebrated passover held. Hence he repeats the mention of this date in 2 Kings 23:23, and seems to fasten all his narrative upon it. But from the parallel history in 2 Chronicles 34, 35, we learn that in his eighth year Josiah “began to seek after the God of his father David,” and in his twelfth year he began to destroy the idolatrous images not only in “Judah and Jerusalem,” but also “in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali.” Hence we conclude that various reforms and extensive destruction of images were commenced by Josiah before this eighteenth year, but after the discovery of the law the work was carried out with far greater zeal and thoroughness. Shaphan… the scribe — He was also the father of Ahikam, mentioned verses 12, 14. On the office and work of scribe, see note on 2 Samuel 8:17.

7. No reckoning — See 2 Kings 12:15.

V. 8. The book-That original book of the law of the Lord, given or written by the hand of Moses, as it is expressed, 2 Chronicles 34:14, which by God’s command was put beside the ark, Deuteronomy 31:26, and probably taken from thence and hid, by the care of some godly priest, when some of the idolatrous kings of Judah persecuted the true religion, and defaced the temple, and (which the Jewish writers affirm) burnt all the copies of God’s law which they could find. It was now found among the rubbish, or in some secret place.

Verse 8. I have found the book of the law] Was this the autograph of Moses? It is very probable that it was, for in the parallel place; 2 Chronicles 34:14, it is said to be the book of the law of the Lord by Moses. It is supposed to be that part of Deuteronomy (xxviii., xxix., xxx., and xxxi.,) which contains the renewing of the covenant in the plains of Moab, and which contains the most terrible invectives against the corrupters of God’s word and worship.

The rabbins say that Ahaz, Manasseh, and Amon endeavored to destroy all the copies of the law, and this only was saved by having been buried under a paving-stone. It is scarcely reasonable to suppose that this was the only copy of the law that was found in Judea; for even if we grant that Ahaz, Manasseh, and Amon had endeavored to destroy all the books of the law, yet they could not have succeeded so as to destroy the whole. Besides, Manasseh endeavoured after his conversion to restore every part of the Divine worship, and in this he could have done nothing without the Pentateuch; and the succeeding reign of Amon was too short to give him opportunity to undo every thing that his penitent father had reformed. Add to all these considerations, that in the time of Jehoshaphat teaching from the law was universal in the land, for he set on foot an itinerant ministry, in order to instruct the people fully: for “he sent to his princes to teach in the cities of Judah; and with them he sent Levites and priests; and they went about through all the cities of Judah, and taught the people, having the book of the Lord with them;” see 2 Chronicles 17:7-9. And if there be any thing wanting to show the improbability of the thing, it must be this, that the transactions mentioned here took place in the eighteenth year of the reign of Josiah, who had, from the time he came to the throne, employed himself in the restoration of the pure worship of God; and it is not likely that during these eighteen years he was without a copy of the Pentateuch. The simple fact seems to be this, that this was the original of the covenant renewed by Moses with the people in the plains of Moab, and which he ordered to be laid up beside the ark; (Deuteronomy 31:26;) and now being unexpectedly found, its antiquity, the occasion of its being made, the present circumstances of the people, the imperfect state in which the reformation was as yet, after all that had been done, would all concur to produce the effect here mentioned on the mind of the pious Josiah.

Verse 8. I have found the book of the law — This is generally agreed to have been the archetype written by Moses, and by him ordered to be deposited with the ark in the most holy place; but which some pious high-priest had caused to be thus hid in the reign of Ahaz or Manasseh, to prevent its being destroyed with the other copies of it; for it plainly appears, by the tenor of the history, that there were few, if any others, left. But it is much disputed, whether it was the whole Pentateuch, emphatically called hrwt h, he torah, the law, or only Deuteronomy, or even barely the 28th, 29th, 30th, and 31st chapters of that book. Josephus, by calling it the sacred books of Moses, seems to declare entirely for the former; as do far the greater number of Jews and Christians. If it be asked how Shaphan, reading to the king, could run over those five books so quickly as to come presently to the blessings and curses; it may be answered, that as their manner was to write upon volumes of a considerable length, which were rolled up round one or two sticks, it might so happen, that these last chapters proved to be on the outside, and that the king, impatient to know the contents of it, might desire to have them read before he had unfolded a round or two. Or we may suppose, with the Jews, that Providence directed him to that very part. Something like this we find happened under the gospel, Luke 4:17; Acts 18:28, &c. What appears most surprising is, that all the copies of the Scriptures, which the good King Hezekiah seems to have caused to be written and dispersed about the kingdom, (see Proverbs 25:1,) should be so soon vanished, that neither Josiah nor the high-priest had ever seen any of them till this one was brought to light. All that can be said in this case is, that Manasseh, during the former part of his reign, had made such a havoc of them, that if there were any left, they were only in a few private hands, who preserved them with the utmost caution and secrecy. See Dodd. and Univ. Hist. What a providence was this, that this book of the law was still preserved! And what a providence it is that the whole book of God is preserved to us! If the Holy Scriptures had not been of God, they would not have been in being at this day. God’s care of the Bible is a plain proof of his interest in it. We may observe further here, it was a great instance of God’s favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign God has mercy in store for a people, when he magnifies his law among them, and makes that honourable, and furnishes them with the means of increasing in Scripture knowledge. The translating of the Scriptures into the vulgar tongues was the glory, strength, and joy of the reformation from popery. And now, (in the year 1811,) the plans laid, and, in a great degree, carried into execution, by the British and Foreign Bible Society, to translate the Scriptures into the vernacular language of every nation upon earth, and to give them to every kindred, and tongue, and people, is at once the honour and the happiness of the present age, and will form one of the most glorious eras of the British empire. It is worthy of observation also, that Josiah and his people were engaged in a good work, namely, repairing the temple, when they found the book of the law. They that do their duty according to their knowledge, shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompense for all their care and cost in repairing the temple.

Verse 8. I have found the book of the law. This was “the book of the law of the Lord by Moses,” 2 Chronicles 34:14; that is, in Moses’s own handwriting. Lyranus, a rabbi, says, that Ahaz had burnt all the sacred books, as no doubt he did, that they might not testify against his wickedness; yet as this was a concealed book, it is likely to have been the autograph of Moses, because of the joy it excited. Josephus says that this was the Pentateuch or five books of Moses; but Chrysostom thinks it was the book of Deuteronomy only; a greater treasure than gold and silver.

DISCOVERY OF THE BOOK OF THE LAW, 8-11.

8. I have found the book of the law — The traditional and most probable meaning is, that this was the same book of the law (or a true and complete copy of it) which Moses wrote and ordered the Levite-priests to deposit and keep in the side of the ark of God, (Deuteronomy 31:9, 24, 26) — the entire Pentateuch. Against this traditional belief and most obvious sense of the words, the bare assumption that it was only our present book of Deuteronomy, or a digest of the laws of Moses, is destitute of any force. The statement in 2 Chronicles 34:14, that it was the book of the law of Jehovah by the hand of Moses, has led many to believe that it was the ancient autograph copy which came from the hand of the great lawgiver. This, Kitto thinks, was one reason why its discovery made such an extraordinary impression — “an impression which may in part, though still imperfectly, be understood by him who has been privileged to examine some one of the most ancient manuscripts of the Scriptures now existing; and whom the very oldness of the vellum, and the antique style of the writing, with the knowledge of the long ages through which its existence may be traced, seem to take back so much nearer to the time of the writer, and give a vividness to his impressions of ancient truth which no modern copy can impart.”

It is certainly possible, and, indeed, probable, that the original copy of the law might have existed in Josiah’s time, having been long concealed in some secret place of the temple. But it is not likely that this was the only copy of the law then in existence, and the finding of it by Hilkiah was not the discovery of something which had never before been heard of, and which had now, for the first time, come to light. We naturally infer from the course of the history that during the last great apostasy of more than half a century (from the beginning of Manasseh’s reign even up to this eighteenth year of Josiah — seventy-five years) the book of the law had been utterly neglected, and the knowledge of it existed only as a tradition among the better classes of the people. Copies probably existed here and there, especially among the prophets, but they were not generally known, and their owners may have been careful to keep their existence a secret. In what part of the temple the book was found is a question that cannot be answered. It had probably been concealed, during a period of apostasy and persecution, by some faithful priest, who feared that the growing wickedness and the impious sacrilege of his age might destroy the sacred treasure.

DISCOVERY OF THE BOOK OF THE LAW, 8-11.

8. I have found the book of the law — The traditional and most probable meaning is, that this was the same book of the law (or a true and complete copy of it) which Moses wrote and ordered the Levite-priests to deposit and keep in the side of the ark of God, (Deuteronomy 31:9, 24, 26) — the entire Pentateuch. Against this traditional belief and most obvious sense of the words, the bare assumption that it was only our present book of Deuteronomy, or a digest of the laws of Moses, is destitute of any force. The statement in 2 Chronicles 34:14, that it was the book of the law of Jehovah by the hand of Moses, has led many to believe that it was the ancient autograph copy which came from the hand of the great lawgiver. This, Kitto thinks, was one reason why its discovery made such an extraordinary impression — “an impression which may in part, though still imperfectly, be understood by him who has been privileged to examine some one of the most ancient manuscripts of the Scriptures now existing; and whom the very oldness of the vellum, and the antique style of the writing, with the knowledge of the long ages through which its existence may be traced, seem to take back so much nearer to the time of the writer, and give a vividness to his impressions of ancient truth which no modern copy can impart.”

It is certainly possible, and, indeed, probable, that the original copy of the law might have existed in Josiah’s time, having been long concealed in some secret place of the temple. But it is not likely that this was the only copy of the law then in existence, and the finding of it by Hilkiah was not the discovery of something which had never before been heard of, and which had now, for the first time, come to light. We naturally infer from the course of the history that during the last great apostasy of more than half a century (from the beginning of Manasseh’s reign even up to this eighteenth year of Josiah — seventy-five years) the book of the law had been utterly neglected, and the knowledge of it existed only as a tradition among the better classes of the people. Copies probably existed here and there, especially among the prophets, but they were not generally known, and their owners may have been careful to keep their existence a secret. In what part of the temple the book was found is a question that cannot be answered. It had probably been concealed, during a period of apostasy and persecution, by some faithful priest, who feared that the growing wickedness and the impious sacrilege of his age might destroy the sacred treasure.

Verses 10, 11. And Shaphan read it before the king — That is, some part of it, for it cannot be supposed that he read all of it, especially at one time. When the king heard the words of the book — The dreadful comminations contained in it against them for the sins still reigning among them; he rent his clothes — Being very deeply affected with a sense of the greatness of their guilt, and an apprehension that dreadful judgments hung over them, and were ready to fall upon them. It appears from this, that whether this was the only authentic copy of the law in existence or not, yet the things contained in it were new, both to the king himself, and also to the high-priest. And if even they were strangers to them, how much more may we reasonably suppose the people in general were. It is true, every king was commanded to write a copy of the law with his own hand,

(Deuteronomy 17:18,) and the law was to be publicly read every seventh year. But, it is probable, these customs had been intermitted for a long time, and that the body of the people had no other way of coming to the knowledge of God’s laws, but by word of mouth from one to another; a method which must have been attended with great imperfection and uncertainty. And accordingly we find, that even in the times of pious kings, and public reformation, the people, notwithstanding, continued in the practice of many things directly contrary to the law of Moses, such as sacrificing and burning incense on high places. And they seem to have done these things as if they did not know that they were forbidden. And certainly it must have been very difficult for them, had they been ever so desirous of it, to obtain a knowledge of all the things required of them in the law. It was no marvel that the people were so corrupt, when the book of the law was such a scarce thing, and its contents so little known among them. Where that vision is not, the people perish. From hence we may take occasion to reflect with gratitude on the great privileges we possess, in that we live in times when the art of printing has made it comparatively easy, in most Christian countries, at least in our own, for every one to have a copy of the divine law in his hands, to be his constant director, to be consulted on all occasions, and to be the matter of his meditation at all times. An advantage this of inestimable value, if it be made a right use of.

10. The priest hath delivered me a book — Shaphan had already read the book (verse 8) sufficiently, doubtless, to satisfy himself of its character and value, but he did not tell the king that it was the law of Moses; he spoke of it as a book, an ancient manuscript, worthy of attention, and then read it before the king. From this last expression we are not to understand that Shaphan read at that one time all the pentateuch to the king. Chronicles says, he read in it; that is, portions of it. From the impression the reading made upon the king, and from the language of the prophetess in verse 16, (comp. 2 Chronicles 34:23,) it is commonly supposed that the scribe opened upon the latter portion of the book of Deuteronomy, especially chaps. 28-31. And this would be very natural if the book were in the form of a scroll, and the scribe unrolled the last part first.

V. 11. The words-The dreadful comminations against them for the sins still reigning among the people. If Josiah had seen and read it before, which seems more probable, yet the great reverence which he justly bare to the original book, and the strange, and remarkable, and seasonable finding of it, had awakened and quickened him to a more serious and diligent consideration of all the passages contained in it. And what a providence was this, that it was still preserved! Yea, what a providence, that the whole book of God is preserved to us. If the holy scriptures had not been of God, they had not been in being at this day. God’s care of the bible, is a plain proof of his interest in it. It was a great instance of God’s favour, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation, which Joash had begun. And it is observable, they were about a good work, repairing the temple, when it was found. They that do their duty according to their knowledge, shall have their knowledge increased.

Verses 10, 11. And Shaphan read it before the king — That is, some part of it, for it cannot be supposed that he read all of it, especially at one time. When the king heard the words of the book — The dreadful comminations contained in it against them for the sins still reigning among them; he rent his clothes — Being very deeply affected with a sense of the greatness of their guilt, and an apprehension that dreadful judgments hung over them, and were ready to fall upon them. It appears from this, that whether this was the only authentic copy of the law in existence or not, yet the things contained in it were new, both to the king himself, and also to the high-priest. And if even they were strangers to them, how much more may we reasonably suppose the people in general were. It is true, every king was commanded to write a copy of the law with his own hand,

(Deuteronomy 17:18,) and the law was to be publicly read every seventh year. But, it is probable, these customs had been intermitted for a long time, and that the body of the people had no other way of coming to the knowledge of God’s laws, but by word of mouth from one to another; a method which must have been attended with great imperfection and uncertainty. And accordingly we find, that even in the times of pious kings, and public reformation, the people, notwithstanding, continued in the practice of many things directly contrary to the law of Moses, such as sacrificing and burning incense on high places. And they seem to have done these things as if they did not know that they were forbidden. And certainly it must have been very difficult for them, had they been ever so desirous of it, to obtain a knowledge of all the things required of them in the law. It was no marvel that the people were so corrupt, when the book of the law was such a scarce thing, and its contents so little known among them. Where that vision is not, the people perish. From hence we may take occasion to reflect with gratitude on the great privileges we possess, in that we live in times when the art of printing has made it comparatively easy, in most Christian countries, at least in our own, for every one to have a copy of the divine law in his hands, to be his constant director, to be consulted on all occasions, and to be the matter of his meditation at all times. An advantage this of inestimable value, if it be made a right use of.

11. Rent his clothes — So sudden and profound was his grief and terror on fully realizing the extent and fear-fulness of the nation’s apostasy from the law of Jehovah.

Verses 12, 13. Asahiah, a servant of the king’s — Who most constantly waited upon the king’s person; otherwise all of those here mentioned were the king’s servants. Go ye, inquire of the Lord for me, and for the people, &c. — What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them. For great is the wrath of the Lord, because our fathers, &c. — In the glass of the divine law, he saw the sins of his people to be more numerous and more heinous than he had before seen them, and more exceeding sinful. And he saw that the wrath of God was kindled in a high degree against the whole nation, not only for the sins of the present generation, but because that from their first coming out of Egypt to this time, they had been almost in the constant habit of disregarding and violating the divine laws, and that in the most notorious and flagrant instances.

THE ORACLE OF HULDAH THE PROPHETESS, 12-20.

12. Hilkiah… Ahikam… Achbor… Shaphan… Asahiah — A truly

honourable and imposing delegation, and indicative of the king’s profound earnestness and anxiety. Here was first the high priest: then Ahikam, who afterwards appears as the friend of Jeremiah, and father of the governor of the cities of Judah; (Jeremiah 26:24; 40:5;) then Achbor, whose eminence in the kingdom is shown further by the fact that his son Elnathan was one of Zedekiah’s chief ministers; (Jeremiah 26:22; 36:12;) then Shaphan, the scribe, who must now have been an old and venerable man to have a son so eminent in the kingdom as Ahikam; and, lastly, a servant of the king’s named Asahiah, who seems, from his association with the other deputies, to have been some honourable officer.

V. 13. Enquire-What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them.

Verses 12, 13. Asahiah, a servant of the king’s — Who most constantly waited upon the king’s person; otherwise all of those here mentioned were the king’s servants. Go ye, inquire of the Lord for me, and for the people, &c. — What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them. For great is the wrath of the Lord, because our fathers, &c. — In the glass of the divine law, he saw the sins of his people to be more numerous and more heinous than he had before seen them, and more exceeding sinful. And he saw that the wrath of God was kindled in a high degree against the whole nation, not only for the sins of the present generation, but because that from their first coming out of Egypt to this time, they had been almost in the constant habit of disregarding and violating the divine laws, and that in the most notorious and flagrant instances.

13. Inquire of the Lord for me — He does not instruct them where to go, or say whether they shall inquire by urim or by the prophets. He assumes that they know better where to go than he. Concerning the words of this book — Not whether it were really the book of the law of Moses, and its words to be credited, for he had no doubt of this when he rent his clothes, (verses 11, 19,) but to know whether the words of the book are to be immediately fulfilled, and what he is to do and expect under the fearful state of things that has come upon the nation for its sins.

V. 14. Huldah-The king’s earnest affection required great haste; and she was in Jerusalem, which is therefore noted in the following part of the verse, when Jeremiah might at this time be at Anathoth, or in some more remote part of the kingdom; and the like may be said of Zephaniah, who also might not be a prophet at this time, though he was afterward, in the days of Josiah. College-Where the sons of the prophets, or others, who devoted themselves to the study of God’s word, used to meet and discourse of the things of God, and receive the instructions of their teachers.

Verse 14. Went unto Huldah the prophetess] This is a most singular circumstance: At this time Jeremiah was certainly a prophet in Israel, but it is likely he now dwelt at Anathoth. and could not be readily consulted; Zephaniah also prophesied under this reign, but probably he had not yet begun; Hilkiah was high priest, and the priest’s lips should retain knowledge. Shaphan was scribe, and must have been conversant in sacred affairs to have been at all fit for his office; and yet Huldah, a prophetess, of whom we know nothing but by this circumstance, is consulted on the meaning of the book of the law; for the secret of the Lord was neither with Hilkiah the high priest, Shaphan the scribe, nor any other of the servants of the king, or ministers of the temple! We find from this, and we have many facts in all ages to corroborate it, that a pontiff, a pope, a bishop, or a priest, may, in some cases, not possess the true knowledge of God; and that a simple woman, possessing the life of God in her soul, may have more knowledge of the Divine testimonies than many of those whose office it is to explain and enforce them.

On this subject Dr. Priestley in his note makes the following very judicious remark:-“It pleased God to distinguish several women with the spirit of prophecy, as well as other great attainments, to show that in his sight, and especially in things of a spiritual nature, there is no essential pre-eminence in the male sex, though in some things the female be subject to the male.”

Verse 14. So Hilkiah the priest, &c., went unto Huldah the prophetess — This is the only mention we have of this prophetess; and certainly it tends much to her honour that she was consulted on this important occasion, when, it is supposed, that not only Jeremiah, but Zephaniah also, was a prophet in Judah. But Zephaniah, perhaps, might not at that time have commenced a prophet; because, although we are told he prophesied in the days of Josiah, (Zephaniah 1:1,) yet we are nowhere informed in what part of Josiah’s reign he entered on the prophetic office. And Jeremiah might then be absent from Jerusalem, at his house at Anathoth, or some more remote part of the kingdom; so that, considering Josiah’s haste and impatience, there might be no other proper person to apply to than this prophetess. And the king and his ministers, who went to inquire, being well assured of her fidelity in delivering the counsel of God, concluded rightly, that it was much more to be regarded what message God sent, than by whom it was conveyed. — See Poole and Dodd. Now she dwelt in the college — Where the sons of the prophets, and others who devoted themselves to the study of God’s word, used to meet and discourse of the things of God, and receive the instructions of their teachers.

Ver. 14. Huldah the prophetess, a woman of great reputation. The sybils prophesied with some celebrity among the gentiles; and Philip the evangelist had four daughters who prophesied.

14. Huldah the prophetess — All we know of this celebrated woman is recorded here and in the parallel history of Chronicles. Even her husband and his ancestors are mentioned nowhere else. But this short narrative has immortalized her name, and her oracle on the occasion has given her a place above many of the prophets of Judah. The loftiness of her position is enhanced by the fact that the high priest and the king’s most honourable ministers seek knowledge at her hand. In the bestowal of the Divine gift of the Spirit Jehovah is no respecter of persons or of sex, yet in the field of prophecy woman has appeared less frequently than man. Only two other women of the Old Testament bear the title of prophetess, Miriam, the sister of Moses and Aaron, (Exodus 15:20,) and Deborah, (Judges 4:4;) but they seem not to have attained the spiritual elevation of Huldah. In the spirit of ecstasy they sang sacred songs, and aroused the people to enthusiasm after signal victories; but they did not prophesy in that loftier sphere of Divine authority which is expressed in “Thus saith Jehovah.”

V. 15. The man-She uses no compliments. Tell the man that sent you-Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons.

Verses 15, 16. Tell the man that sent you — She uses no compliments. Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons. Thus saith the Lord, I will bring evil upon this place, &c. — She lets him know, both what judgments God had in store for Judah and Jerusalem, and what mercy was laid up for him. Even all the words — According to all the words, of the book — All the plagues threatened in Deuteronomy 28., and in other places. The Scriptures must be fulfilled. They that will not be bound by the precept, shall be bound by the penalty. And God will be found no less terrible to the ungodly, than his word makes him to be. Take warning in time, O impenitent sinner! whosoever thou art.

Verses 15, 16. The wardrobe — Either of the king or of the priests. Compare 2 Kings 10:22. In the college — This rendering seems to have been taken from the Targum of Jonathan, which reads, house of instruction, and probably originated in the supposition that Huldah had charge of a school of the prophets. The Hebrew is hnvmb, in the Mishna, and is thus translated as a proper name in the Septuagint; but it means literally, in the second, and is so rendered in Zephaniah 1:10, where it means the second part, or a later addition to the city. Thus the word designates the section or district of Jerusalem in which Huldah lived. This quarter of the city might have been called the second for various reasons now unknown to us. Josephus (Ant., 15:11, 5) speaks of the other city (allh poliv) as of a well-known section of Jerusalem.

15. Tell the man that sent you — Verses 16-17 contain a prophecy of which every Israelite should be informed, and are communicated to the king as the representative of every man of his kingdom; verses 18-20 are particularly for the king alone.

Verses 15, 16. Tell the man that sent you — She uses no compliments. Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons. Thus saith the Lord, I will bring evil upon this place, &c. — She lets him know, both what judgments God had in store for Judah and Jerusalem, and what mercy was laid up for him. Even all the words — According to all the words, of the book — All the plagues threatened in Deuteronomy 28., and in other places. The Scriptures must be fulfilled. They that will not be bound by the precept, shall be bound by the penalty. And God will be found no less terrible to the ungodly, than his word makes him to be. Take warning in time, O impenitent sinner! whosoever thou art.

16. This place — Jerusalem. All the words of the book — Chronicles reads all the curses, from which it has naturally been inferred that the words of the law which had especially impressed the king were the curses which are announced in Leviticus 26, and the closing chapters of Deuteronomy, as sure to come, in case of disobedience, upon the sinful nation. Compare note on verse 10.

V. 17. The works-Gods made with hands.

Verse 17. My wrath shall be kindled] The decree is gone forth; Jerusalem shall be delivered into the hands of its enemies; the people will revolt more and more; towards them longsuffering is useless; the wrath of God is kindled, and shall not be quenched. This was a dreadful message.

Verse 17. Because they have forsaken me — The God of their fathers, and the only living and true God. And burned incense to other gods — Imaginary beings of their own devising, or the works of their hands — Gods which they themselves have made. To provoke me to anger — As if they designed this, and worshipped these vanities for no other end but to provoke me; for in so doing they said, in effect, there is as much reason and propriety in worshipping the stock of a tree, as in worshipping Jehovah: and to worship these works of our hands, will be of as much service to us as to worship the author and end of all things! Therefore my wrath shall be kindled against this place — And what is hell itself but the fire of God’s wrath kindled against sinners? Observe the degree and duration of it. It is so kindled, that it shall not be quenched. The decree is gone forth, and it is now too late to think of preventing it; for the iniquity of Jerusalem shall not be purged by sacrifice or offering. Thus hell is unquenchable fire.

THE ORACLE OF HULDAH THE PROPHETESS, 12-20.

12. Hilkiah… Ahikam… Achbor… Shaphan… Asahiah — A truly

honourable and imposing delegation, and indicative of the king’s profound earnestness and anxiety. Here was first the high priest: then Ahikam, who afterwards appears as the friend of Jeremiah, and father of the governor of the cities of Judah; (Jeremiah 26:24; 40:5;) then Achbor, whose eminence in the kingdom is shown further by the fact that his son Elnathan was one of Zedekiah’s chief ministers; (Jeremiah 26:22; 36:12;) then Shaphan, the scribe, who must now have been an old and venerable man to have a son so eminent in the kingdom as Ahikam; and, lastly, a servant of the king’s named Asahiah, who seems, from his association with the other deputies, to have been some honourable officer.

18. To the king of Judah — What follows is solely for the king; the preceding part of the oracle was “to the man that sent you,” (verse 15,) because it contained announcements which it concerned not only the king, but every other man, to hear.

V. 19. Tender-He trembled at God’s word. He was grieved for the dishonour done to God by the sins of his people. He was afraid of the judgments of God, which he saw coming on Jerusalem. This is tenderness of heart.

Verse 19. Because thine heart was tender] Because thou hast feared the Lord, and trembled at his word and hast wept before me, l have heard thee, so far that these evils shall not come upon the land in thy lifetime.

Verse 19. Because thy heart was tender — Here are four tokens of true repentance and conversion to God in Josiah: 1st, Tenderness, or softness of heart, in opposition to that hardness which arises from unbelief of God’s declarations and threatenings: he trembled at God’s word: he was grieved for the dishonour done to God by the sins of the people: and he was afraid of the judgments of God, which he saw coming on Jerusalem. This is tenderness of heart; and proceeded in Josiah from his faith in God’s word. 2d, Great humility: he abased himself before the divine majesty, conscious of his own sinfulness and guilt before God, and unworthiness of the goodness God had shown him. These two qualities were internal. The two others were outward tokens of this inward sense of things; namely, rending his clothes, and weeping before God, for his own and the public offences, followed by all possible endeavours to effect a reformation in the people.

19. Thine heart was tender — Yielding and impressible. A desolation and a curse — These words indicate that Leviticus 26 (compare especially verses 31, 32) had also been read before the king.

V. 20. In peace-That is, in a time of public peace: for otherwise he died in battle. Besides, he died in peace with God, and was by death translated to everlasting peace.

Verse 20. Thou shalt be gathered into thy grave in peace] During thy life none of these calamities shall fall upon the people, and no adversary shall be permitted to disturb the peace of Judea, and thou shalt die in peace with God. But was Josiah gathered to the grave in peace? Is it not said, 2 Kings 23:29, that Pharaoh-nechoh slew him at Megiddo? On this we may remark, that the Assyrians and the Jews were at peace; that Josiah might feel it his duty to oppose the Egyptian king going against his friend and ally, and endeavour to prevent him from passing through his territories; and that in his endeavours to oppose him he was mortally wounded at Megiddo: but certainly was not killed there; for his servants put him in his second chariot and brought him to Jerusalem, where he died in peace. See 2 Chronicles 35:24. So that, however we take the place here, we shall find that the words of Huldah were true: he did die in peace, and was gathered to his fathers in peace.

FROM the account in the above chapter, where we have this business detailed, we find that Josiah should not have meddled in the quarrel between the Egyptian and the Assyrian kings, for God had given a commission to the former against the latter; but he did it in error, and suffered for it. But this unfortunate end of this pious man does not at all impeach the credit of Huldah; he died in peace in his own kingdom. He died in peace with God, and there was neither war nor desolation in his land: nor did the king of Egypt proceed any farther against the Jews during his life; for he said, “What have I to do with thee, thou king of Judah? I come not against thee, but the house wherewith I have war; for God commanded me to make haste: forbear then from meddling with God, who is with me, that he destroy thee not. Nevertheless, Josiah would not turn his face from him, and hearkened not to the words of Nechoh, from the mouth of God. And the archers shot at King Josiah: and the king said, Bear me away, for I am sore wounded. And his servants took him out of that chariot, and put him in the second chariot, and they brought him to Jerusalem, and he died and was buried in the sepulchre of his fathers;” 2 Chronicles 35:21-24.

It seems as if the Egyptian king had brought his troops by sea to Cæsarea, and wished to cross the Jordan about the southern point of the sea of Tiberias, that he might get as speedily as possible into the Assyrian dependencies; and that he took this road, for God, as he said, had commanded him to make haste.

II KINGS

Verse 20. Behold, therefore, I will gather thee to thy fathers — It is justly observed here by Henry, that the saints in those days had doubtless a comfortable prospect of happiness on the other side of death, otherwise the being gathered to their fathers would not have been so often made the matter of a promise as we find it was. Josiah could not prevail to prevent the judgment itself, but God promised him he should not live to see it; which, especially considering that he died in the midst of his days, before he was forty years of age, would have been but a small reward for his eminent piety, if there had not been another world, in which he should be abundantly recompensed, Hebrews 11:16. When the righteous is taken away from the evil to come, he enters into peace, Isaiah 58:1, 2. This is promised to Josiah here, Thou shalt go to thy grave in peace — Which refers not to the manner of his death, for he was killed in battle, but to the time of it; it was a little time before the captivity in Babylon, that great trouble, in comparison with which other troubles were as nothing: so that he might be truly said to die in peace, that did not live to share in that. He died in the love and favour of God, which secures such a peace as no circumstances of dying, no, not dying in the field of war, could alter the nature of, or break in upon. They may well be said to die in peace, who, after their dissolution here, are numbered among the children of God, and have their lot among the saints.

20. Gathered into thy grave in peace — For although slain by the king of Egypt, he was brought to Jerusalem, and peacefully buried in his own family tomb, (2 Kings 23:39, 40,) mourned by all the people. And he was spared the bitter woe of living to see all the evil which subsequently befel his people, and of which the law gave warning and the prophets spoke.