2 Kings 22:12-14 sits inside this longer paragraph.
11When the king had heard the words of the book of the law, he tore his clothes. 12The 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, 13“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.”
14So 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. 15She said to them, “Yahweh the God of Israel says, ‘Tell the man who sent you to me, 16“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. 17Because 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.’ ” 18But 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, 19because 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. 20‘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 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 vv12–14 2Ki 22:12 And the king commanded Hilkiah the priest,…
2Ki 22:12 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,
Ver. 12. And Achbor the son of Michaiah.] Called Abdon the son of Micah, {2Ch 34:20} by a different pronunciation.
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 vv12–14 A servant of the king’s, who most constantly waited…
A servant of the king’s, who most constantly waited upon the king’s person; otherwise all of them were the king’s servants.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv12–14 And the king commanded Hilkiah the priest,.... The high…
And the king commanded Hilkiah the priest,.... The high priest, as he is called, Kg2 22:4.
and Ahikam the son of Shaphan; whether the same with Shaphan the scribe, before mentioned, or another of the same name, is not certain:
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and Achbor the son of Michaiah; who is called Abdon, the son of Micah, Ch2 34:20.
and Shaphan the scribe; who brought and read the book to the king:
and Asahiah, a servant of the king's; that waited on him constantly:
saying; as follows.
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 vv13–14 Inquire - What we shall do to appease his…
Inquire - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v14 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 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 vv13–14 Enquire of the Lord - As inquiry by Urim…
Enquire of the Lord - As inquiry by Urim and Thummim had ceased - apparently because superseded by prophecy - this order was equivalent to an injunction to seek the presence of a prophet (compare 2Ki 3:11; 1Ki 22:5).
Because our fathers have not hearkened - Josiah, it will be observed, assumes that preceding generations had had full opportunity of hearing and knowing the Law. He thus regards the loss as comparatively recent (compare 2Ki 22:8 note).
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 v14 Holda. She is known only by this honourable embassy.…
Holda. She is known only by this honourable embassy. It is rather wonderful that Jeremias was not consulted, as he had began to prophesy five years before. But he probably resided at Anathoth. Sophonias appeared, perhaps, only towards the end of the reign of Josias. (Calmet) --- The Second, a street, or part of the city so called; in Hebrew, Massem. (Challoner) --- The Septuagint retain this word, (Menochius) or rather, "in Masena;" Hebrew mishne. (Haydock) --- Manasses inclosed Jerusalem with a second wall, (2 Paralipomenon xxxiii. 14.; Calmet) unless this was done by his father, 2 Paralipomenon xxxii. 5. (Tirinus) --- Here Holda is said to have kept a school. (Calmet) --- Chaldean, "the house of doctrine," a lace next in importance to the temple. (Vatable) --- St. Jerome speaks of this Second, as of a gate, or part of Jerusalem, between the inner and the outer wall. (Contra Pelag, 2 Irad. in 2 Par. and in Sophon. i. 10.) (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 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 vv12–14 THE ORACLE OF HULDAH THE PROPHETESS, 2Ki_22:12-20.
THE ORACLE OF HULDAH THE PROPHETESS, 2Ki_22:12-20.
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; (Jer_26:24; Jer_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; (Jer_26:22; Jer_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.
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 vv12–14 12. Ahikam the son of Shaphan] Ahikam was father…
12. Ahikam the son of Shaphan] Ahikam was father of Gedaliah (Jer_39:14), and continued in an official position in the reign of Jehoiakim (Jer_26:24). Ahikam must have been a person of ripe years to be sent on such an errand as this to Huldah. Hence Shaphan his father must have been of an advanced age. (See above on verse 3.)
Achbor the son of Michaiah] R.V. Micaiah. He is not mentioned except in this history. In the parallel place of Chronicles (2Ch_34:20) he is called Abdon the son of Micah.
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Asahiah a servant of the king’s] R.V. Asaiah the king’s servant. The name is so spelt in 2Ch_34:20. ‘Servant’ in such phrases signifies some person of influence in close attendance on the king. See on v. 13 above.
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 vv12–14 (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 vv12–14 And the king commanded Hilkiah the priest, and Ahikam…
And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan. "Ahikam the son of Shaphan" is almost certainly Jeremiah"s protector at the court of Jehoiakim, (Jer_26:24) the father of the Godaliah who wan made governor of Judaea on Nebuchadnezzar"s final conquest. (Jer_39:14 Jer_40:7) "Shaphan;" his father, is no doubt "Shaphan the scribe." And Achbor the son of Michaiah. The parallel passage of Chronicles (2Ch_34:20) has "Abdon the son of Micah," which is probably a corrupt reading. Achbor was the father of El-nathan, one of the "princes of Judah" (Jer_36:12) in Jehoiakim"s reign. And Shaphan the scribe, and Asa-hiah a servant of the king"s or Asaiah, as the name is given in Chronicles, l.s.c. saying,
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — 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 v14 This is a woman's name. (See: How to Translate…
Huldah
This is a woman's name. (See: How to Translate Names)
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Shallum ... Tikvah ... Harhas
These are men's names. (See: How to Translate Names)
keeper of the wardrobe
Possible meanings are 1) the person who took care of the clothing that priests wore in the temple or 2) the person who took care of the king's clothing.
she lived in Jerusalem in the second quarter
Here "second quarter" refers to the new part of the city that was built on the north side of Jerusalem. Also, "second" is the ordinal form of 2. AT: "she lived in Jerusalem in the new part of the city" or "she lived in the new part of Jerusalem" (See: Assumed Knowledge and Implicit Information and Ordinal Numbers)
the man who sent you to me
Here "the man" refers to King Josiah.
I will bring disaster to this place and to its inhabitants
Yahweh causing terrible things to happen is spoken of as if disaster were an object that he could bring to a place. AT: "I will cause terrible things to happen to this place and to those who live there" (See: Metaphor)
to this place
"to Jerusalem." This refers to the city of Jerusalem which represents the whole land of Judah. AT: "to Judah" (See: Synecdoche)
translationWords
prophet
Jerusalem
Yahweh
God
Israel
send
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 v14 22:14 The prophet Huldah . . . was the…
22:14 The prophet Huldah . . . was the wife of Shallum: Some have suggested that this Shallum was related to Jeremiah (Jer 32:7-12). Huldah’s family relationships might have allowed her to serve as a sort of court prophet (see also 2 Chr 34:22-28).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.