When the king had heard the words of the book of the law, he tore his clothes. The king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, saying, “Go inquire of Yahweh for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is Yahweh’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.”
So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah, went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her. She said to them, “Yahweh the God of Israel says, ‘Tell the man who sent you to me, “Yahweh says, ‘Behold, I will bring evil on this place, and on its inhabitants, even all the words of the book which the king of Judah has read. Because they have forsaken me, and have burned incense to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath shall be kindled against this place, and it will not be quenched.’ ” But to the king of Judah, who sent you to inquire of Yahweh, tell him, “Yahweh the God of Israel says, ‘Concerning the words which you have heard, because your heart was tender, and you humbled yourself before Yahweh, when you heard what I spoke against this place, and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes, and wept before me; I also have heard you,’ says Yahweh. ‘Therefore behold, I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the evil which I will bring on this place.’ ” ’ ” So they brought this message back to the king.
Geneva Bible translators 1599 · Public Domain On vv13, 14, 17, 19, 20 Meaning, to some Prophet whom God revealeth the knowledge…
Meaning, to some Prophet whom God revealeth the knowledge of things unto, as Jer. 21:8, though at other times they inquired the Lord by Urim and Thummim.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–20 2Ki 22:11 And it came to pass, when the…
2Ki 22:11 And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.
Ver. 11. When the king had heard the words.] Which the wicked account to be but wind, {Jer 5:13} and spoken in terrorem only; though God threaten to make them fire, {Jer 5:14} and as he gave his law in fire, so in fire to require it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11, 12, 13, 14, 17, 20 The words of the book of the law, i.…
The words of the book of the law, i. e. the dreadful comminations against them for the sins still reigning among the people.
Quest. Did Josiah never see and read a copy of this book before this time? If he did not, how could he do so much towards the reformation of religion, as he did before? if he did, why was he not sooner convinced and humbled by it?
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Answ. If Josiah had not yet seen a copy of this book, (which is not impossible,) yet there was so much of the law left in the minds and memories of many of the people, as might easily persuade and direct him to all that he did till this time; or if Josiah had seen and read it before, which seems more probable, yet the great reverence which he justly bore to the original book, and the strange, and remarkable, and seasonable finding of it, had very much awakened and quickened him to a more serious and diligent reading, and attentive consideration, of all the passages contained in it, than he used before.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v11 We hear no more of the repairing of the…
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.
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II. The application he made to God hereupon: Go, enquire of the Lord for me, Kg2 22:13.
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 Kg2 22:12, and again Kg2 22:14. Thus he put an honour upon the oracle, by employing those of the first rank to attend it. (2.) To Huldah the prophetess, Kg2 22:14. 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 6:4), 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, Kg2 22:15. 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 (Kg2 22:16, Kg2 22:17): 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 (Kg2 22:19): 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 26:32) 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 (Kg2 22:20): 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 11:16. When the righteous is taken away from the evil to come he enters into peace, Isa 57:1, Isa 57:2. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–20 And it came to pass, when the king had…
And it came to pass, when the king had heard the words of the book of the law,.... From whence it appears that he had never wrote out a copy of it, as the kings of Israel were ordered to do, when they came to the throne, Deu 17:18 nor had read it, at least not the whole of it; and yet it seems strange that he should be twenty six years of age, as he now was, and had proceeded far in the reformation of worship, and yet be without the book of the law, and the high priest also; it looks as if it was, as some have thought, that they had till now only some abstracts of the law, and not the whole: and perhaps the reformation hitherto carried on chiefly lay in abolishing idolatry, and not so much in restoring the ordinances of worship to their purity; for it was after this that the ordinance of the passover was ordered to be kept; and when the king observed, on hearing the law read, that it had not been kept as it should, that such severe threatenings were denounced against the transgressors of it;
that he rent his clothes; as expressive of the rending of his heart, and of his humiliation and sorrow for the sins he and his people were guilty of.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11, 13, 14, 15, 17, 19, 20 The words - The dreadful comminations against them for…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 17, 19, 20 Verse 14. Went unto Huldah the prophetess] This is…
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: -
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"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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 14, 15, 17, 19, 20 2Ki 22:12-13. Asahiah, a servant of the king’s —…
2Ki 22:12-13. 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11, 13, 14, 16, 17, 19, 20 He rent his clothes - Partly grief and horror,…
He rent his clothes - Partly grief and horror, like Reuben Gen 37:29 and Job Job 1:20, partly in repentance, like Ahab 1Ki 21:27.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 14, 20 Garments, through zeal for God’s honour, and fear of…
Garments, through zeal for God’s honour, and fear of his indignation. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12, 14, 15 the king commanded . . . Go, inquire of…
the king commanded . . . Go, inquire of the Lord for me, &c.--The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit.
Ahikam--a friend of Jeremiah (Jer 26:24).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 12, 13, 14, 15, 16, 18, 19, 20 11. Rent his clothes — So sudden and profound…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–20 11. he rent his clothes] From what is said…
11. he rent his clothes] From what is said afterwards in verse 19, we can see that the portions which affected the king were such passages as Deuteronomy 28. There in verse 15, it is said, ‘If thou wilt not hearken unto the voice of the Lord thy God … all these curses shall come upon thee’. And in verse 45 ‘all these curses shall come upon thee, and shall pursue thee and overtake thee till thou be destroyed’. And in verse 37, ‘Thou shalt become an astonishment, a proverb and a byword among all nations whither the Lord shall lead thee’.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12, 13, 14, 16, 17, 19, 20 (12) And the king commanded . . .—Comp. the…
(12) And the king commanded . . .—Comp. the similar embassy to Isaiah (2Ki_19:2).
As to Ahikam see Jer_26:24; Jer_40:5; and for Achbor, Jer_26:22; Jer_36:12.
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Asahiah a servant of the king’s.—Probably the same officer as “the knight” or aide-de-camp who attended on the king (2Ki_7:2; 2Ki_9:25.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–20 And it came to pass, when the king had…
And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes. To Josiah the book was evidently, as to Hilkiah, in some sort a discovery. It was not, however, a wholly new thing; rather, he accepted it as the recovery of a thing that was known to have been lost, and was now happily found. And in accepting it he regarded it as authoritative. It was not to him "a book of Law" (Ewald), but "the book of the Law." We can well imagine that, although the book may have been lost early in Manasseh"s reign, yet echoes of it had lingered on
(1) in the liturgies of the Jehovistic worship;
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(2) in the teachings of the prophets;
(3) in the traditional teaching of religious families; so that the pious ear recognized its phrases as familiar.
It is also probable that there were external tokens about the book indicative of its character, which caused its ready acceptance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v19 Because thine heart was tender, and thou hast humbled…
2Ki_22:19
Because thine heart was tender, and thou hast humbled thyself before the Lord.
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The tender heart
I. The circumstances in which such a character may be placed and tried.
1. It may often have to contend with great difficulties. Observe the illustration of this in the history before us.
2. It may sometimes be surrounded by external difficulties.
3. A tender heart may sometimes misunderstand, and therefore misinterpret, the follies and frailties of other Christians. There must be the knowledge of evil as well as of good in the Christian as in the common life. Stumbling-blocks will be found, though deeply to be deplored, in every section of the Christian Church.
II. Some of the indications of a tender heart. All life reveals itself. The tiniest herb or flower that drinks the morning dew reveals itself. Life cannot be hid, and that because it is life. Not always in the same manner, but always in some manner; for as external life is full of variety, from the cedar of Lebanon to the hyssop that groweth on the wall, so inward religious life has its manifold phases, full of variety, full of beauty, and all significant of their Divine origin. Let us notice some--
1. There will be thoughtful interest in religious truth. We cannot conceive of the commencement, much less of the continuation, of a religious life in connection with thoughtlessness.
2. There will be practical co-operation in works of religious activity. Religious life has ever holy work to do, as holy words to say. The commencement of this new life starts with the question, Lord, what wilt thou have me to do?
3. There will be devout interest in religious assemblies. The object of Christian assemblies is one--the worship of God and the edification of the Church. In proportion as our heart is penetrated with the ideas proper to, and regulated by the principles of, the Christian life, there will not only be the desire but the determination to avail ourselves of seasons of religious worship for purposes of spiritual improvement.
4. There will be also personal determination to secure religious progress. First the blade, but afterwards, if the blade is healthy, there will be the ear: lovely is the blade in all its tenderness and vigour, so in its season is the maturing ear, that gives promise of the fully ripened and perfectly developed corn in the ear.
III. The blessedness of having a tender heart. Because,
1. It is the disposition produced by the influences of Gods Spirit. It is God who worketh in us both to will and to do. Every good and perfect gift cometh down from above
2. Because it will prevent great irregularity if not sinfulness of life. Religion subtracts nothing from the real enjoyment of life. The happiest transaction of life is the hour of consecration to God.
3. Because a tender heart is the sure sign of a regenerate one. And whom He did, etc. (Rom_8:29.) (W. G. Barrett.)
Humility the grace of graces
I was always exceedingly pleased with that saying of Chrysostom, says Calvin, The foundation of our philosophy is humility. And yet more pleased with that of Augustine. As, says he, the rhetorican being asked was what the first thing in the rules of eloquence, he answered, Pronunciation. What was the second, Pronunciation. What was the third, still he answered, Pronunciation So if you ask me concerning the graces of the Christian character, I would answer, firstly, secondly, and thirdly, and for ever, humility. And thus it is that God sets open His school for teaching us humility every day. Humility is the grace of graces for us sinners to learn. There is nothing again like it, and we must have a continual training and exercise in it. You learn to pronounce by your clients complaining that they cannot hear you, and that they must carry their cases to another advocate unless you learn to speak better. And, as you must either please your patrons or die of starvation, you put pebbles in your month and you go out to recite by yourself by the riverside till your rhetoric is fit for a Greek judge and jury to sit and hear. And so with humility, which is harder to learn than the best Greek accent. You must go to all the schools, and put yourself under all the disciplines that the great experts practise, if you would put on this humility. And the schools of God to which He puts His great saints are such as these. You will be set second to other men every day. Other men will be put over your head everyday. Rude men will ride roughshod over your head every day. God will set His rudest men, of whom He has whole armies, upon you every day to judge you, and to find fault with you, and to correct you, and to blame you, and to take their business away from you to a better--to a better than you can ever be with all the pebbles that ever river rolled. Ay, He will take you in hand Himself, and He will set you and will keep you in a low place. (Alex. Whyte, D. D.)
Humbleness the work of true Christian
John Newton wrote a book about grace in the blade, and grace in the ear, and grace in the full corn in the ear. A very talkative body said to him, I have been reading your valuable book, Mr. Newton; it is a splendid work; and when I came to that part, the full corn in the ear I thought how wonderfully you had described me. Oh, replied Mr. Newton, but you could not have read the book rightly, for it is one of the marks of the full corn in the ear, that it hangs its head very low. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v14 HOMILETICS OF 2Ki_22:14-20
HOMILETICS OF 2Ki_22:14-20
THE REVELATION OF THE DIVINE PURPOSE
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I. Is clearly interpreted by a duly authorised messenger (2Ki_22:14). Though little is known of Huldah, the prophetess, there is sufficient to indicate that she must have been a remarkably gifted woman. Her great influence in Jerusalem is shown by the fact that the high priest and the king’s most trusted ministers seek light from her. It is but rare that the prophetic function is bestowed on woman. There are only two other prophetesses mentioned in the Old Testament—Miriam (Exo_15:20), and Deborah (Jdg_9:4); but neither of these seemed to touch the high spiritual elevation reached by Huldah. In the spirit of ecstacy, they sang sacred songs and excited the enthusiasm of the people after signal victories; but they did not prophesy, like Huldah, in that higher sphere of Divine authority which warranted the use of the phrase—“Thus saith the Lord.” The Divine Spirit is no respecter of person or sex in the distribution of His precious gifts. The Divine word can be interpreted only by those who are taught by the Divine spirit. As the scientist should be most competent to interpret science, so the spiritual man should be the best authority in explaining spiritual things.
II. Furnishes reasons for the exercise of Divine vengeance (2Ki_22:15-17). God never strikes without sufficient warning and remonstrance. In this instance Huldah announces that punishment will be imposed because Judah had abandoned Jehovah, and rendered homage to other gods. This treachery was so bold, so persistent, so inveterate, that vengeance was inevitable. Still Jehovah pauses to reason, to explain, to make it clear He does not act from vindictiveness and passion; the offender provokes his own ruin. Napoleon once said, “Vengeance has no foresight;” and this is true regarding human vengeance. Not so with God; the reasons for the Divine procedure are so far revealed as to justify God, and leave man without excuse or cause of complaint.
III. Indicates the Divine willingness to show mercy to the sincerely penitent (2Ki_22:18-20.) The tears and pleadings of Josiah touched the heart of God, and he was spared the pain of witnessing the calamities of his country. How eager is our God to show mercy; how slow to punish.
Heaven has but
Our sorrow for our sins, and then delights
To pardon erring man. Sweet mercy seems
Its darling attribute, which limits justice,
As if there were degrees in infinite:
An infinite would rather want perfection,
Than punish to extent.
Dryden.
LESSONS:—
1. The Divine purpose may be deciphered in great national changes.
2. The Divine purpose is plainly revealed in rewards and punishments.
3. The Divine wrath may be averted by timely repentance and reform.
GERM NOTES ON THE VERSES
2Ki_22:14. The dignity of woman.
1. In being exalted to an office of great responsibility and power.
2. In being highly gifted with intellectual and spiritual insight.
3. In commanding the respect and homage of the great.
4. In being honoured and inspired to authoritatively interpret the will of God.
—The grave priest, the learned scribe, the honourable courtiers do not disdain to knock at the door of a prophetess; neither do any of them say, it were hard if we should not have as much acquaintance with God as a woman. But, in humble acknowledgment of her graces, they come to learn the will of God from her mouth. True piety is modest, and stands not upon terms of reputation in the businesses of God, but willingly honours his gifts in any subject, least of all in itself.—Bp. Hall.
2Ki_22:16-19. The Divine wrath.
1. Is explicitly declared against all workers of iniquity (2Ki_22:16).
2. Is unalterable in its attitude towards obstinate apostasy (2Ki_22:17).
3. Is postponed by sincere repentance and self-humiliation (2Ki_22:18-19).
4. Will inevitably overtake the impenitent wicked.
2Ki_22:19. A tender heart.
1. Is keenly susceptible to good influences.
2. Is powerfully affected with the malignant nature of sin.
3. Compassionates the terrible condition of the victims of sin.
4. Finds a profound and immediate response in the tender mercy of God.
—How happy a thing it is to be a reed unto God’s judgments, rather than an oak! The meek and gentle reed stoops, and therefore stands; the oak stands stiffly out against the strongest gust, and therefore is turned up by the roots. At least, let us lament those sins we have-not avoided; and mourn for the sins of others while we hate our own.—Bp. Hall
2Ki_22:19-20. Josiah, a pattern for the ignorant. Both the character and the fortunes of Josiah are described in these words: his character, his heart was tender and he feared God: his fortunes, an untimely death, designed as a reward for his obedience. Josiah was brought up among very wicked men, in a corrupt court, after an apostasy of more than half a century, far from God’s prophets and in the midst of idols. He had every temptation to go wrong; and had he done so, we might have made allowances, and said that he was not so bad as the other kings, for he knew no better; he had not sinned against light. Yes, he would have sinned against light—the event shows it; for if he had light enough to go right (which he had. for he did go right), it follows, that if he had gone wrong, it would have been against light. This is very important. Everyone, even the poorest and most ignorant, has knowledge enough to be religious. Education does not make a man religious; nor is it an excuse for a man’s disobedience that he has not been educated in his duty. Josiah had that which all men have, heathen as well as Christian, till they pervert or blunt it—a natural sense of right or wrong; and he did not blunt it. His heart was tender; he acknowledged a constraining force in the Divine voice within him; he heard and obeyed. Though all the world had told him otherwise, he could not believe and would not, that he might sin without offence, with impunity; that he might be sensual, or cruel, after the manner of idolaters, and nothing would come of it. And further, amid all the various worships offered to his acceptance, this same inward sense of his, strengthened by practice, unhesitatingly chose out the true one, the worship of the god of Israel. Such was the beginning of Josiah’s life. At sixteen he began to seek after the god of his fathers; at twenty he commenced his reformation with a resolute faith and true-hearted generous devotion. From the language of Scripture, it would seem, he began of himself; thus he is left a pattern to all ages of prompt obedience for conscience’ sake. At first not having the book of the law to guide him, he took such measures as natural conscience suggested; he put away idolatry generally. Thus he set out not knowing whither he went. But it is the rule of God’s providence that those who act up to their light shall be rewarded with clearer light. Accordingly, while he was thus engaged, after a few years, he found the book of the law in the course of his reformations. Josiah’s conduct on this discovery marks his character. Many men, certainly many young men, who had been so zealous as he had already shown himself for six years, would have prided themselves on what they had done, and though they began humbly, by this time would have become self-willed, self-confident, and hard-hearted. Far from it; his peculiar praise is singleness of mind, a pure conscience. His was not that stern enthusiasm which has displayed itself in some so-called reformations, fancying itself God’s peculiar choice, and despising others. Here we have the pattern of reformers, singleness of heart, gentleness of temper, in the midst of zeal, resoluteness and decision in action. All God’s saints have this union of opposite graces: Joseph, Moses, Samuel, David, Nehemiah, St. Paul; but in which of them all is the wonder-working power of grace shown more attractively than in Josiah? Observe his conduct when the law was read to him—“he rent his clothes.” He thought far more of what he had not done, than of what he had done. He felt how incomplete his reformation had been; and he felt how far more guilty his whole people were than he had supposed, receiving, as they had, such precise guidance in Scripture what to do, and such solemn command to do it; and he learned, moreover, the fearful punishment which was hanging over them, for in that Book of the Law were contained the threats of vengeance to be fulfilled in case of transgression. Observe in what Josiah’s chief excellence lay—“he turned not aside to the right hand or to the left” (2Ki_22:2). He kept the narrow middle way. Now what is this strict virtue called? It is called faith. It is no matter whether we call it faith or conscientiousness, they are in substance one and the same. Where there is faith there is conscientiousness, where there is conscientiousness there is faith. They may be distinguished from each other in words, but they are not divided in fact. They belong to one, and but one, habit of mind—dutifulness; they show themselves in obedience, in the careful, anxious observance of God’s will, however we learn it. And this is called faith, because it implies a reliance on the mere word of the unseen God overpowering the temptations of sin. May God grant that we, like Josiah, may improve our gifts, and trade and make merchandise with them, so that when he cometh to reckon with us, we may be accepted!—Condensed from J. H. Newman.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 14, 17, 20 It came about that
It came about that
If your language has a way to mark the beginning of a new part of the story, consider using it here.
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had heard the words of the law
Here "words" represents the message of the law. AT: "had heard the laws that were written in the book" or "had heard the laws that were written in the scroll" (See: Metonymy)
he tore his clothes
This is a symbolic action that indicates intense grief or sadness. (See: Symbolic Action)
Ahikam ... Shaphan ... Akbor ... Micaiah ... Asaiah
These are names of men. (See: How to Translate Names)
Go and consult with Yahweh
It is made clear in 2Ki 22:14 that the king means for the men to go to the prophetess of Yahweh to determine Yahweh's will.
consult
to go to someone to ask for advice
the words of this book that has been found
Here "words" represents the laws. This can be stated in active form. AT: "the laws in this book that Hilkiah has found" (See:Synecdoche and Active or Passive)
For great is the anger of Yahweh that has been kindled against us
Yahweh's anger is spoken of as if it were a fire that was lit. AT: "For Yahweh is very angry with us" (See: Metaphor)
all that was written concerning us
This refers to the law that was given to Israel. This can be stated in active form. AT: "all that Moses wrote in the law that we should do" or "all the laws that God gave through Moses to the people of Israel" (See: Active or Passive)
translationWords
word
command
priest
kingdom of Judah
anger
obey
written
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 14, 15, 18 22:11-13 Like Hezekiah before him (19:1), Josiah tore his…
22:11-13 Like Hezekiah before him (19:1), Josiah tore his clothes in genuine grief for his own spiritual condition and that of the people of Judah. • have not obeyed the words in this scroll: The portion that Shaphan read to Josiah apparently reminded him of God’s claim upon his people, the need for faithfulness to the covenant, and the penalties for infidelity (see Deut 28). Recognizing that Judah had failed to obey the law, Josiah rightly feared the Lord’s great anger.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.