II
K I N G S
CHAP. XXII.
This
chapter begins the story of the reign of good king Josiah, whose goodness
shines the brighter because it came just after so much wickedness, which he
had the honour to reform, and just before so great a destruction, which yet he
had not the honour to prevent. Here, after his general character (ver. 1, 2),
we have a particular account of the respect he paid I. To God's house, which
he repaired, ver. 3-7 II. To God's book, which he was much affected with the
reading of, ver. 8-11 III. To God's messengers, whom he thereupon consulted,
ver. 12-14 And by whom he received from God an answer threatening Jerusalem's
destruction (ver. 15-17), but promising favour to him (ver. 18-20), upon which
he set about that glorious work of reformation which we have an account of in
the next chapter.
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Josiah's
Pious Reign; the Book of the Law Read.
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B.
C. 623.
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1 Josiah was eight years old when he
began to reign, and he reigned thirty and one years in Jerusalem. And his
mother's name was Jedidah, the daughter of Adaiah of Boscath.
2 And he did that which was right in the sight of the LORD,
and walked in all the way of David his father, and turned not aside to the
right hand or to the left. 3 And it came to pass in the eighteenth
year of king Josiah, that the king sent Shaphan the son of Azaliah, the
son of Meshullam, the scribe, to the house of the LORD,
saying, 4 Go up to Hilkiah the high priest, that he may sum the
silver which is brought into the house of the LORD,
which the keepers of the door have gathered of the people: 5 And
let them deliver it into the hand of the doers of the work, that have the
oversight of the house of the LORD:
and let them give it to the doers of the work which is in the house of
the LORD,
to repair the breaches of the house, 6 Unto carpenters, and
builders, and masons, and to buy timber and hewn stone to repair the
house. 7 Howbeit there was no reckoning made with them of the
money that was delivered into their hand, because they dealt faithfully.
8 And Hilkiah the high priest said unto Shaphan the scribe, I have found the
book of the law in the house of the LORD.
And Hilkiah gave the book to Shaphan, and he read it. 9 And
Shaphan the scribe came to the king, and brought the king word again, and
said, Thy servants have gathered the money that was found in the house, and
have delivered it into the hand of them that do the work, that have the
oversight of the house of the LORD.
10 And Shaphan the scribe showed the king, saying, Hilkiah the priest hath
delivered me a book. And Shaphan read it before the king.
Concerning Josiah we are here told,
I. That he was very young when he began to reign (v. 1), only eight
years old. Solomon says, Woe unto thee, O land! when thy king is a child;
but happy art thou, O land! when thy king is such a child. Our English
Israel had once a king that was such a child, Edward VI. Josiah, being young,
had not received any bad impressions from the example of his father and
grandfather, but soon saw their errors, and God gave his grace to take warning
by them. See Ezek. xviii. 14, &c.
II. That he did that which was right in the sight of the Lord, v.
2. See the sovereignty of divine grace--the father passed by and left to
perish in his sin, the son a chosen vessel. See the triumphs of that
grace--Josiah born of a wicked father, no good education nor good example
given 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, and yet the grace of
God made him an eminent saint, cut him off from the wild olive and grafted
him into the good olive, Rom. xi. 24. Nothing is too hard for that grace
to do. He walked in a good way, and turned not aside (as some of his
predecessors had done who began well) to the right hand nor to the left.
There are errors on both hands, but God kept him in the right way; he fell
neither into superstition nor profaneness.
III. That he took care for the repair of the temple. This he did in the
eighteenth year of his reign, v. 3. Compare 2 Chron. xxxiv. 8. He began
much sooner to seek the Lord (as appears, 2 Chron. xxxiv. 3), but it is
to be feared the work of reformation went slowly on and met with much
opposition, so that he could not effect what he desired and designed, till his
power was thoroughly confirmed. The consideration of the time we unavoidably
lost in our minority should quicken us, when we have come to years, to act
with so much the more vigour in the service of God. Having begun late we have
need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high
priest, to take an account of the money that was collected for this use by the
door-keepers (v. 4); for, it seems, they took much the same way of
raising the money that Joash took, ch. xii. 9. When people gave by a
little at a time the burden was insensible, and, the contribution being
voluntary, it was not complained of. This money, so collected, he ordered him
to lay out for the repair of the temple, v. 5, 6. And now, it seems,
the workmen (as in the days of Joash) acquitted themselves so well that there
was no reckoning made with them (v. 7), which is certainly
mentioned to the praise of the workmen, that they gained such a reputation for
honesty, but whether to the praise of those that employed them I know not; a
man should count money (we say) after his own father; it would not have been
amiss to have reckoned with the workmen, that others also might be
satisfied of their honesty.
IV. That, in repairing the temple, the book of the law was happily
found and brought to the king, v. 8, 10. Some think this book was the
autograph, or original manuscript, of the five books of Moses, under his own
hand; others think it was only an ancient and authentic copy. Most likely it
was that which, by the command of Moses, was laid up in the most holy place,
Deut. xxxi. 24, &c. 1. It seems, this book of the law was lost or missing.
Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as
some throw their Bibles), by those that knew not the value of it, and
forgotten there; or it was maliciously concealed by some of the idolatrous
kings, or their agents, who were restrained by the providence of God or their
own consciences from burning and destroying it, but buried it, in hopes it
would never see the light again; or, as some think, it was carefully laid up
by some of its friends, lest it should fall into the hands of its enemies.
Whoever were the instruments of its preservation, we ought to acknowledge the
hand of God in it. If this was the only authentic copy of the Pentateuch then
in being, which had (as I may say) so narrow a turn for its life and was so
near perishing, I wonder the hearts of all good people did not tremble for
that sacred treasure, as Eli's for the ark, and I am sure we now have reason
to thank God, upon our knees, for that happy providence by which Hilkiah found
this book at this time, found it when he sought it not, Isa. lxv. 1. 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 indication of his interest in it.
2. Whether this was the only authentic copy in being or no, it seems the
things contained in it were new both to the king himself and to the high
priest; for the king, upon the reading of it, rent his clothes. We have reason
to think that neither the command for the king's writing a copy of the law,
nor that for the public reading of the law every seventh year (Deut. xvii. 18;
xxxi. 10, 11), had been observed for a long time; and when the instituted
means of keeping up religion are neglected religion itself will soon go to
decay. Yet, on the other hand, if the book of the law was lost, it seems
difficult to determine what rule Josiah went by in doing that which was right
in the sight of the Lord, and how the priests and people kept up the rites
of their religion. I am apt to think that the people generally took up with
abstracts of the law, like our abridgements of the statutes, which the
priests, to save themselves the trouble of writing and the people of reading
the book at large, had furnished them with--a sort of ritual, directing them
in the observances of their religion, but leaving out what they thought fit,
and particularly the promises and threatenings (Lev. xxvi. and Deut. xxviii.,
&c.), for I observe that these were the portions of the law which Josiah
was so much affected with (v. 13), for these were new to him. No
summaries, extracts, or collections, out of the Bible (though they may have
their use) can be effectual to convey and preserve the knowledge of God and
his will like the Bible itself. It was no marvel that the people were so
corrupt when the book of the law was such a scarce thing among them; where
that vision is not the people perish. Those that endeavoured to debauch them
no doubt used all the arts they could to get that book out of their hands. The
church of Rome could not keep up the use of images but by forbidding the use
of the scripture. 3. 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 that God has mercy in store for a people when he
magnifies his law among them and makes that honourable, and furnishes them
with means for the increase of scripture-knowledge. The translating of the
scriptures into vulgar tongues was the glory, strength, and joy of the
Reformation from Popery. It is observable that they were about a good work,
repairing the temple, when they found the book of the law. Those 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 recompence for
all their care and cost about the repair of the temple. 4. Hilkiah the priest
was exceedingly well pleased with the discovery. "O," says he to
Shaphan, "rejoice with me, for I have found the book of the law, eurhka,
eurhka,--I have found, I have found,
that jewel of inestimable value. Here, carry it to the king; it is the richest
jewel of his crown. Read it before him. He walks in the way of David his
father, and, if he be like him, he will love the book of the law and bid
that welcome; that will be his delight and his counsellor."
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The
Ruin of Judah Foretold; the Favour Shown to Josiah.
B. C. 623.
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11 And it came to pass, when the king had heard
the words of the book of the law, that he rent his clothes. 12 And
the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and
Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of
the king's, saying, 13 Go ye, enquire of the LORD
for me, and for the people, and for all Judah, concerning the words of this
book that is found: for great is the wrath of the LORD
that is kindled against us, because our fathers have not hearkened unto the
words of this book, to do according unto all that which is written concerning
us. 14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan,
and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of
Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem
in the college;) and they communed with her. 15 And she said unto
them, Thus saith the LORD
God of Israel, Tell the man that sent you to me, 16 Thus saith the
LORD,
Behold, I will bring evil upon this place, and upon the inhabitants thereof, even
all the words of the book which the king of Judah hath read: 17
Because they have forsaken me, and have burned incense unto other gods, that
they might provoke me to anger with all the works of their hands; therefore my
wrath shall be kindled against this place, and shall not be quenched.
18 But to the king of Judah which sent you to enquire of the LORD,
thus shall ye say to him, Thus saith the LORD
God of Israel, As touching the words which thou hast heard;
19 Because thine heart was tender, and thou hast humbled thyself before the LORD,
when thou heardest what I spake against this place, and against the
inhabitants thereof, that they should become a desolation and a curse, and
hast rent thy clothes, and wept before me; I also have heard thee,
saith the LORD.
20 Behold therefore, I will gather thee unto thy fathers, and thou shalt be
gathered into thy grave in peace; and thine eyes shall not see all the evil
which I will bring upon this place. And they brought the king word again.
We hear no more of the repairing of the temple: no doubt that good work went
on well; but the book of the law that was found in it occupies us now, and
well it may. It is not laid up in the king's cabinet as a piece of antiquity,
a rarity to be admired, but it is read before the king. Those put the truest
honour upon their Bibles that study them and converse with them daily, feed on
that bread and walk by that light. Men of honour and business must look upon
an acquaintance with God's word to be their best business and honour. Now here
we have,
I. The impressions which the reading of the law made upon Josiah. He rent his
clothes, as one ashamed of the sin of his people and afraid of the wrath of
God; he had long thought the case of his kingdom bad, by reason of the
idolatries and impieties that had been found among them, but he never thought
it so bad as he perceived it to be by the book of the law now read to him. The
rending of his clothes signified the rending of his heart for the dishonour
done to God, and the ruin he saw coming upon his people.
II. The application he made to God hereupon: Go, enquire of the Lord for
me, v. 13.
1. Two things we may suppose he desired to know:--"Enquire, (1.) What we
shall do; what course we shall take to turn away God's wrath and prevent the
judgments which our sins have deserved." Convictions of sin and wrath
should put us upon this enquiry, What shall we do to be saved? Wherewithal
shall we come before the Lord? If you will thus enquire, enquire quickly,
before it be too late. (2.) "What we may expect and must provide
for." He acknowledges, "Our fathers have not hearkened to the
words of this book; if this be the rule of right, certainly our fathers
have been much in the wrong." Now that the commandment came sin
revived, and appeared sin; in the glass of the law, he saw the sins of his
people more numerous and more heinous than he had before seen them, and more
exceedingly sinful. He infers hence, "Certainly great is the wrath
that is kindled against us; if this be the word of God, as no doubt it is,
and he will be true to his word, as no doubt he will be, we are all undone. I
never thought the threatenings of the law so severe, and the curses of the
covenant so terrible, as now I find them to be; it is time to look about us if
these be in force against us." Note, Those who are truly apprehensive of
the weight of God's wrath cannot but be very solicitous to obtain his favour,
and inquisitive how they may make their peace with him. Magistrates should
enquire for their people, and study how to prevent the judgments of God that
they see hanging over them.
2. This enquiry Josiah sent, (1.) By some of his great men, who are named v.
12, and again v. 14. Thus he put an honour upon the oracle, by
employing those of the first rank to attend it. (2.) To Huldah the prophetess,
v. 14. The spirit of prophecy, that inestimable treasure, was sometimes
put not only into earthen vessels, but into the weaker vessels, that
the excellency of the power might be of God. Miriam helped to lead Israel
out of Egypt (Mic. vi. 4), Deborah judged them, and now Huldah instructed them
in the mind of God, and her being a wife was no prejudice at all to her being
a prophetess; marriage is honourable in all. It was a mercy to
Jerusalem that when Bibles were scarce they had prophets, as afterwards, when
prophecy ceased, that they had more Bibles; for God never leaves himself
without witness, because he will leave sinners without excuse. Jeremiah and
Zephaniah prophesied at this time, yet the king's messengers made Huldah their
oracle, probably because her husband having a place at court (for he was
keeper of the wardrobe) they had had more and longer acquaintance with her and
greater assurances of her commission than of any other; they had, it is
likely, consulted her upon other occasions, and had found that the word of God
in her mouth was truth. She was near, for she dwelt at Jerusalem, in a place
called Mishneh, the second rank of buildings from the royal palace. The
Jews say that she prophesied among the women, the court ladies, being herself
one of them, who it is probable had their apartments in that place. Happy the
court that had a prophetess within the verge of it, and knew how to value her.
III. The answer he received from God to his enquiry. Huldah returned it not in
the language of a courtier--"Pray give my humble service to his Majesty,
and let him know that this is the message I have for him from the God of
Israel;" but in the dialect of a prophetess, speaking from him before
whom all stand upon the same level--Tell the man that sent you to me, v.
15. Even kings, though gods to us, are men to God, and shall so be dealt with;
for with him there is no respect of persons.
1. She let him know what judgments God had in store for
Judah
and
Jerusalem
(v. 16, 17): My wrath shall be kindled against this place; and
what is hell itself but the fire of God's wrath kindled against sinners?
Observe, (1.) The degree and duration of it. It is so kindled that it shall
not be quenched; the decree has gone forth; it is too late now to think of
preventing it; the iniquity of Jerusalem shall not be purged with sacrifice or
offering. Hell is unquenchable fire. (2.) The reference it has, [1.] To their
sins: "They have committed them, as it were, with design, and on purpose
to provoke me to anger. It is a fire of their own kindling; they would provoke
me, and at length I am provoked." [2.] To God's threatenings: "The
evil I bring is according to the words of the book which the king of Judah has
read; the scripture is fulfilled in it. Those that would not be bound by the
precept shall be bound by the penalty." God will be found no less
terrible to impenitent sinners than his word makes him to be.
2. She let him know what mercy God had in store for him. (1.) Notice is taken
of his great tenderness and concern for the glory of God and the welfare of
his kingdom (v. 19): Thy heart was tender. Note, God will
distinguish those that distinguish themselves. The generality of the people
were hardened and their hearts unhumbled, so were the wicked kings his
predecessors, but Josiah's heart was tender. He received the impressions of
God's word, trembled at it and yielded to it; he was exceedingly grieved for
the dishonour done to God by the sins of his fathers and of his people; he was
afraid of the judgments of God, which he saw coming upon Jerusalem, and
earnestly deprecated them. This is tenderness of heart, and thus he humbled
himself before the Lord, and expressed these pious affections by rending
his clothes and weeping before God, probably in his closet; but he that sees
in secret says it was before him, and he heard it, and put every tear
of tenderness into his bottle. Note, Those that most fear God's wrath are
least likely to feel it. It should seem that those words (Lev. xxvi. 32) much
affected Josiah, I will bring the land into desolation; for when he
heard of the desolation and of the curse, that is, that God would
forsake them and separate them to evil (for till it came to that they
were neither desolate nor accursed), then he rent his clothes: the threatening
went to his heart. (2.) A reprieve is granted till after his death (v.
20): I will gather thee to thy fathers. The saints then, no doubt, had
a comfortable prospect of happiness on the other side death, else 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
old) 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, Heb. xi. 16.
When the righteous is taken away from the evil to come he enters into
peace, Isa. lvii. 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 a battle), but to the time of it; it was a little before the
captivity in Babylon, that great trouble, in comparison with which the rest
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 secure
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.
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