the Fourth Week of Lent
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Verse- by-Verse Bible Commentary
New American Standard Bible
Bible Study Resources
Nave's Topical Bible - Azaliah; Josiah; Liberality; Meshullam; Scribe (S); Secretary (Recordist); Shaphan; Temple; Thompson Chain Reference - Josiah; Shaphan; Torrey's Topical Textbook - Kings; Temple, the First;
Bridgeway Bible Commentary
Josiah repairs the temple (22:1-20)
Included in Josiah’s reformation was a project for extensive repairs to the temple, which had been damaged during the reigns of Manasseh and Amon (22:1-7). By this time Assyrian power had weakened considerably, which enabled Josiah to carry out his reformation program without interference from outside. He even extended his power into the conquered territory of the former northern kingdom (see 23:15,19; 2 Chronicles 34:6-7).
During the fifty-seven years when Manasseh and Amon reigned, a new generation had grown up in Judah who knew nothing of the law of God as given to Israel by Moses. When workers on the temple found some scrolls of this long-forgotten law, Josiah, on reading the scrolls, was shocked to learn how far Judah had turned away from God (8-13). He sent messengers to ask a prophet what to do, and received the reply that, despite his personal faith, Judah was doomed. But he could continue his reforming work, so that the judgment might be postponed to the reign of some future king (14-20).
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Text Courtesy of BibleSupport.com. Used by Permission.
Fleming, Donald C. "Commentary on 2 Kings 22:3". "Fleming's Bridgeway Bible Commentary". https://studylight.org/commentaries/bbc/2-kings-22.html. 2005.
Coffman's Commentaries on the Bible
REPAIRING THE BREACHES IN THE TEMPLE
"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 Jehovah, saying, Go up to Hilkiah the High Priest, that he may sum the money which is brought into the house of Jehovah, which the keepers of the threshold have gathered of the people: and let them deliver it into the hand of the workmen that have the oversight of the house of Jehovah; and let them give it to the workmen that are in the house of Jehovah, to repair the breaches of the house, unto the carpenters and to the builders, and to the masons, for buying timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand; for they dealt faithfully."
The appearance of this paragraph just here was to set the occasion for the discovery of The Book mentioned in the next verse. The parallel account in 2 Chronicles 34:3-7 indicates that Josiah's reforms had already been going forward for a number of years. Keil referred to this paragraph as "a parenthesis."
"Shaphan" This man was the father of Jeremiah's friend Ahikam (Jeremiah 26:24) and the grandfather of Gedaliah, who was made governor of Judea by the Babylonians after the fall of Jerusalem (2 Kings 25:22).
"Hilkiah" "was the father, or grandfather, of Seriah (Nehemiah 11:11), High Priest at the time of the captivity, and an ancestor of Ezra the scribe."
A SPECIAL EXCURSUS ON THE BOOK WAS DISCOVERED BY HILKIAH
This writer has long been fully convinced that the fraudulent claims of radical critics regarding the discovery of what they have dared to call "a portion of the Book of Deuteronomy," is in no sense whatever supported either by any known fact, by any text in the Word of God, or by any rational argument whatever:
(1) We shall first review the allegations that have been popular among critics throughout the first half of this century.
(2) Then we shall cite the writings of some of the greatest scholars of the ages who have effectively denied the unsupported, imaginary claims.
(3) Then we shall cite some of impossibilities which attend any logical acceptance of that great critical fraud, comparable in every way with another great scholarly fraud known as Piltdown Man.
I. A SUMMARY OF FALSE ALLEGATIONS REGARDING THAT BOOK
In 1936, Edgar J. Goodspeed, writing from that hotbed of atheism, in the University of Chicago, wrote that, "It was the Book of Deuteronomy, in substance, that was found and put into effect by Josiah in 621 B.C."
A great critical scholar named Wette, quoted by Charles G. Martin in The New Layman's Bible Commentary, wrote regarding this discovery, that, "It was a pious fraud planted by priests wishing to reform the abuses of Manasseh's reign."
"It was the early critical view that the book which was found was the so-called `D' document (probably Deuteronomy 12-26) which had been recently written (Snaith placed the date of its being written as during the period of Manasseh's evil reign, and before his conversion),
Dentan expressed another erroneous view of "that book." "It converted Josiah's rather superficial attempt at national renewal into a basic reformation."
In addition to the outright charges of fraud and hypocrisy by the high priest, and by that alleged "Prophetical Party" that manipulated the discovery of that "pious fraud," there are also some BASIC ASSUMPTIONS of the radical, destructive critics which must be included as part of their foolish and erroneous allegations!
A. It is ASSUMED that the Holy Books of Moses which had existed from the times of the Exodus were either non-existent, or totally forgotten by the entire Jewish nation. This canard limits the reforms of Josiah to that alleged "D" document. As a matter of fact, the suppression of the idolatrous priests, a key factor in the reformation is not even mentioned in Deuteronomy! The reforms of Josiah were influenced by only, "Limited stipulations in the Book of Deuteronomy."
B. It is a part of the evil theory that what is now known as the Law of Moses was unknown by Josiah, and that his knowledge of it was LIMITED to that imaginary "D" document. All of those reforms which had been in progress for six years were following instructions already known to all in the Law of Moses. The so-called "D" document, and for that matter, even the whole Book of Deuteronomy had but little to do with the reformation.
C. It is SUPPOSED that Josiah's inquiry of Huldah was for the purpose of learning whether or not that "D" document was really God's Word or not. On the contrary, that was, in no sense, the request he made of Huldah, as definitely indicated by Huldah's prophetic answer.
D. It is ASSUMED that the Jewish people had no way of knowing whether or not that "D" document was inspired or not, except by the testimony of Huldah. There were, on the contrary, many proofs available to expose the fraud of that discovery, if it had been a fraud.
E. Josiah's reformation is treated as if it were SOMETHING BRAND NEW in Judah, which it was not!
F. It is FALSELY SUPPOSED that Josiah regarded that alleged "D" document as a new thing, but such a view is contrary to repeated statements in Kings.
G. "The general agreement is that `the scroll discovered contained the nucleus of the present Book of Deuteronomy' (Deuteronomy 12-26)."
The general statements that we have made here with reference to this "D" document theory will now be pinpointed with specific findings of some of the great scholars of the past and of our own generation.
II. SCHOLARLY REFUTATION OF THE
"D" DOCUMENT THEORY
Josephus, the great Jewish historian, appealed to frequently by the radical critics, but rejected when his writings contradict their theories, tells us exactly what was discovered by those workmen in the temple. "As the High Priest was bringing out the gold, he lighted upon the Holy Books of Moses that were laid up in the temple; and he gave them to Shaphan the scribe, who when he had read them, he brought them to the king, and informed him that all the work he had commanded had been finished."
"I have found the book of the law in the house of Jehovah" The testimony of the Word of God as we have received it is emphatic. C. F. Keil, certainly the equal or superior, of any scholar of the last century, wrote that, "The Hebrew word here rendered `THE BOOK OF THE LAW' (not `a law book' or `a scroll') cannot mean anything else, either grammatically or historically, than the Mosaic Book of the Law, the Pentateuch, which is so designated, as is generally admitted, and as the word is used throughout the Chronicles and in Ezra and Nehemiah."
"The book of the law that was found was simply the temple copy of the Pentateuch, deposited by the side of the ark of the covenant (Deuteronomy 31:26)."
We shall now review the basic assumptions that are necessarily a part of this false theory, those that are mentioned under the alphabetical sections above.
A. It is not only untrue, but PREPOSTEROUS TO SUPPOSE that there were no copies of the Torah (the Pentateuch) extant in Judah in the days of Josiah. "All of the Jewish liturgies used in the daily services in the temple embodied large sections of the Law of Moses; the Samaritans (adjacent to Judah) possessed the Samaritan Pentateuch; there were doubtless many copies throughout Judah found among learned and devout Jews, and in the schools of the prophets, either in fragments or entire sections and books; furthermore, there were nearly innumerable quotations of the Pentateuch found throughout the entire literature of ancient Israel, notably in the Psalms and in the writings of both the major prophets and the minor prophets, in which direct quotations from the Books of Moses are found on almost every page"!
B. In this connection, this writer would also like to testify that there is hardly a page in any of the prophets, or in the Psalms, which does not reflect either direct or indirect quotations from the Torah (all of it). All the infidels on earth cannot hide the fact that the entire O.T. following the Pentateuch is written in the shadow of it, as attested by almost innumerable references to it, and we have cited literally hundreds of these in our commentaries on those books.
C. The FALSE THEORY that Josiah's reforms were founded on that ALLEGED "D" document is disproved by the facts that: (1) Manasseh himself had undertaken to effect such reforms and bring all the people back to Jehovah (2 Chronicles 33:14 ff), basing such reforms on the Torah which certainly existed when he did so. (2) Likewise, Jehoash repaired the temple and instituted reforms founded upon the same source, namely the Torah (2 Kings 12 ff). One of the great things that Josiah did was to suppress the idolatrous priests (2 Kings 23:5), and that is not even mentioned in Deuteronomy. Thus, it is clear that no "D" document had anything to do with his reforms, nor for that matter, in any exclusive sense, the whole Book of Deuteronomy!
D. On the ALLEGATION of the critics that Josiah inquired of Huldah as to the validity of those Holy Books of Moses found in the temple, the answer of Huldah denies such an opinion altogether. Regarding this, we submit the words of Dr. Harold Stigers, in Covenant College and Theological Seminary, St. Louis, Missouri. He paraphrased the king's inquiry of Huldah thus, "Go find out if these eminent judgments can be stayed."
E. That this is indeed what king Josiah inquired of Huldah is evident in her reply which addressed exactly that question and none other. There was never any question in anybody's mind regarding the authenticity of the Holy Books of Moses, their antiquity alone was all the proof needed. Some nine centuries had passed since Moses had ordered those books to be deposited beside the ark of God; but the fact of their being so long preserved is not a problem. Today, we may read the Dead Sea Scrolls, after more than two millenniums. Besides that, new copies might have been prepared and deposited in later times following Moses' death.
F. The notion that the Jews had no way of evaluating the "discovery" as to its authenticity or not, except by an appeal to Huldah overlooks completely the THOROUGH KNOWLEDGE of the Jews of their sacred writings. As apparently assumed by the critical enemies of our text, the Jews were a nation of ignoramuses who could have been easily imposed upon and deceived by such a dirty little fraud as what underlies their fairy-tale theory. This writer cannot believe a word of it. The knowledge and intellectual ability of the great prophets known throughout Israel during that very period, namely, Isaiah, Jeremiah, and all the others, constituted the intellectual cream of that entire seventh century. The critics have over-reached themselves in this worthless theory!
G. We have already noted that Josiah's reformation was exactly the SAME kind of reform as that improperly carried out by Jehoahaz, Hezekiah, and even by Manasseh.
H. It is ASSUMED by critics that Josiah considered that alleged "D" document as SOMETHING NEW, but note these words:
"King Josiah said, Our fathers have not hearkened unto the words of this book, to do according to all that is written concerning us (2 Kings 22:13). This says, in tones of thunder, that Josiah recognized that "discovery" as something the fathers had possessed for ages and that they had disobeyed its commandments. It takes some kind of a fantastic imagination to get some "brand new document," and a forged one at that, out of the sacred words recorded here.
III. SOME IMPOSSIBILITIES THAT FORBID ACCEPTANCE
OF THIS GREAT CRITICAL FRAUD
This writer prays that his readers will not feel that the severe charges here leveled against false critics is in any sense uncharitable. It is not this writer who initiated the charges of fraud. It is THEY, the unbelieving radical critics, who charge Hilkiah, the High Priest of Israel, with fraud in pretending to have found a true book when he KNEW it was false! They also accuse the whole of what they call "The Prophetical Party" with FRAUD AND COMPLICITY in a wicked deception in passing off a book that they themselves had recently written as an authentic, inspired document written by Moses himself. One may take his choice, whether the noblest men of all antiquity were guilty of a base and crooked deception, or if these Johnny-come-lately critics, nearly three thousand years after the events related, are the ones most likely guilty of fraud! As far as this writer is concerned, the decision is quite simple. "Let God be true, but every man a liar" (Romans 3:4).
And speaking of harsh, uncharitable judgments, take a glance at what the advocates of this crooked theory have alleged against the prophetess Huldah.
Do they allow this prophetess the honor due her? Certainly not! Their theory makes a PERFECT DUNCE out of her! They ALLEGE that, when she was consulted regarding that document, she ERRONEOUSLY accepted it as genuine. However, as a matter of fact, any of God's true prophets (or prophetesses) would have instantly recognized any kind of fraud or deception. The inherent slander of this wicked theory is exceedingly broad, including alike the prophetic community, the High Priest of Judah and the prophetess Huldah. Advocates of such slanders against the holiest persons of that generation are themselves the fraudulent slanderers. Satan himself must have been the author of this despicable theory!
Of course, the gargantuan deception attempted by the radical, destructive critics, has required countless fraudulent allegations and charges which have only a single purpose, namely, the support of their theory. Hundreds of valid passages are "cast out" by them as interpolations, editorial opinions, later accretions, the false words of some mythical "Deuteronomist," or upon any other false excuse, without any evidence whatever to support such deletions. The impossibility of any intelligent acceptance of all such changes in the Sacred Text forbids the attribution of any credibility whatever to the theory.
And then there's another impossibility, known as the Dating Fraud. Every sacred predictive prophecy of the Holy Bible is either rationalized or denominated as a "post eventum" passage, written long after the event prophesied. Any high school student can easily understand the colossal fraud of such false dating. The examples of this fraud are very numerous, but we shall cite only the fact before us, namely, the false dating of the Pentateuch in the seventh century or the sixth century B.C. instead of the fifteenth century B.C. The only reason for such a false date being their evil efforts to DENY the prophetic predictions of the holy prophets. (See Vol. 1 (Genesis) of my series of commentaries on the Pentateuch, pp. 18-22, for the true date of the Pentateuch.)
This writer is not willing to allow any man to do a scissors-and-paste job on the Holy Scriptures and then receive their efforts as having any validity whatever! A good rule for Christian Bible students is to treat all late-dating of Biblical books, and the vast majority of alleged "interpolations" as fraudulent efforts to support some false theory. Genuine scholarship is appreciated and has made exceedingly valuable contributions to our knowledge of the Bible, but true believers must be able to separate the chaff from the wheat!
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on 2 Kings 22:3". "Coffman's Commentaries on the Bible". https://studylight.org/commentaries/bcc/2-kings-22.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Barnes' Notes on the Whole Bible
In the eighteenth year - This is the date of the finding of the Book of the Law and of the Passover (marginal reference, and 2 Kings 23:23), but is not meant to apply to all the various reforms of Josiah as related in 2 Kings 23:4-20. The true chronology of Josiah’s reign is to be learned from 2Ch 34:3-8; 2 Chronicles 35:1. From these places it appear that at least the greater part of his reforms preceded the finding of the Book of the Law. He began them in the 12th year of his reign, at the age of 20, and had accomplishied all, or the greater part, by his 18th year, when the Book of the Law was found.
Shaphan is mentioned frequently by Jeremiah. He was the father of Ahikam, Jeremiah’s friend and protector at the court of Jehoiakim Jeremiah 26:24, and the grandfather of Gedaliah, who was made governor of Judaea by the Babylonians after the destruction of Jeruslem 2 Kings 25:22. Several others of his sons and grandsons were in favor with the later Jewish kings Jeremiah 29:3; Jeremiah 36:10-12, Jeremiah 36:25; Ezekiel 8:11. Shaphan’s office was one of great importance, involving very confidential relations with the king 1 Kings 4:3.
These files are public domain.
Barnes, Albert. "Commentary on 2 Kings 22:3". "Barnes' Notes on the Whole Bible". https://studylight.org/commentaries/bnb/2-kings-22.html. 1870.
Smith's Bible Commentary
Chapter 22
And Josiah was only eight years old when he began to reign, and he reigned for thirty-one years in Jerusalem. And he did that which was right in the sight of the LORD ( 2 Kings 22:1-2 ).
Now at this point you need to read the prophecy of Jeremiah, because here is where Jeremiah began his prophecies. And Josiah was a good king as far as spiritual reforms went. However, at this point, the people have been so corrupted as the result of Manasseh that with the people, the born again movement became a popular movement because the king said he was born again. And so it became a popularized movement among the media, but it wasn't a genuine movement within their hearts. It wasn't a true experience.
And so the temple was all of a sudden full of people again. Everybody, it was the popular vogue thing to do, to go to the temple. And so God said to Jeremiah, "Go down to the temple, the gate of the temple and as the people are passing through it in the temple, cry out, 'Trust not in lying vanities saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are these. The lies, emptiness.' They're not really serving God." And of course, Jeremiah got into all kinds of trouble, because of the things God told him to tell these kings. Thrown in dungeons. Thrown in the prison. Ran into a lot of difficulty, but this is when Jeremiah began his prophecy, and now to the end of the kingdom unto the four kings. Jeremiah prophesies under Josiah here, and then unto Jehoahaz and Jehoiakim and Jehoiachin and Zedekiah, actually. But Jeremiah doesn't mention Jehoiachin because his reign was so short.
So this is the period in which Jeremiah is prophesying, and so when you read Jeremiah, you got to bring your mind back to this point in history so that you'll understand better the...you know, as you go through the Bible more and more, as you start to put it together, it helps in understanding. You'll understand Jeremiah better if you can put it with this portion of history and you'll understand this portion of history better if you'll read the commentary on it by Jeremiah. So that's where the Bible starts to come in together and the cumulative knowledge of the Bible begins to really develop. And you really begin to understand the thing a lot better as you take these pieces of the puzzle and you start fitting them together. You begin to get the whole picture. You know, as long as you're just looking at one little piece of the puzzle, you're saying, "I don't know where that goes. How does that fit? It's a weird shape and those are weird colors." And you study it and you can study for a long time and still not understand it very well.
But when you start putting and linking the pieces together and the faces and everything begins to take shape, it's, "Oh yeah; see that, alright," you know. And it begins, but you've got to start putting up the pieces together. So when you get to Jeremiah, put it back to here or jump ahead. It won't hurt you to read Isaiah and Jeremiah this week. If you take the time that you're going to spend this week reading the daily newspaper, you can probably read both books.
Now what you're going to gain from reading the daily newspaper is deep depression and discouragement and despair as you see what a mess the world is in. But if you read Jeremiah and Isaiah, you'll get all kinds of hope. You'll see that even in the darkness God is there; God is working and God is promising a light at the end of the dark tunnel.
So Josiah began to reign. He began in reforms, the rebuilding of the temple. The temple, of course, under Manasseh have been you put all these altars in the courts and in the temple itself, and they tore all these things out. They started cleaning up the temple. They took the money that was brought into the temple and they used it to begin to repair the breaches that were in the house of the Lord. And as they were repairing the temple, they came across the copy of the law of the Lord. Now the law have been lost for a long time. They didn't even know the law of the Lord. And some guy came across a copy of the law of the Lord. And so the priest began to read the law of the Lord, and as they began to read, they realized, "Oh, how we have disobeyed the law of God!"
Came to pass, when the king heard the words of the book of the law, that he tore his clothes. He said, Go, inquire of the LORD for me, and for the people, for all of Judah, concerning the words of this book that you found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened to the words of this book, to do according unto all that which is written concerning us ( 2Ki 22:11 , 2 Kings 22:13 ).
So they came to Huldah the prophetess who was there with the college of prophets.
And she said unto them, Thus saith the LORD the God of Israel, Tell the man that sent you to me, Thus saith the LORD, Behold, I will bring evil upon this place, upon the inhabitants, even all the words of the book which the king of Judah hath read: Because they have forsaken me, and they've burned incense unto other gods, that they might provoke me to anger and all the works of their hands; therefore my wrath shall be kindled against this place, and not be quenched. But to the king of Judah which sent you to inquire of the LORD, thus shall ye say to him, Thus saith the LORD the God of Israel, As touching the words which you have heard; Because your heart was tender, and you have humbled yourself before the LORD, when you heard what I spake against this place, and against the inhabitants thereof, that they should become a desolation, a curse, and you have torn your clothes, and wept before me; I also have heard thee, saith the LORD. 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 that I'm going to bring upon this place. And so they brought the king the word of the Lord ( 2 Kings 22:15-20 ).
So Josiah, he heard the law and he tore his clothes; he wept before God. Real repentance. "Oh God, you know, what have we done. What have our fathers done?" And so inquiring of the Lord through Huldah the prophetess, he received this message that the nation was going to fall. However, not in the time of his reign. So he ordered that the people be gathered together and that they read the law of the Lord to all of the people. "
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on 2 Kings 22:3". "Smith's Bible Commentary". https://studylight.org/commentaries/csc/2-kings-22.html. 2014.
Gill's Exposition of the Whole Bible
And it came to pass in the eighteenth year of King Josiah,.... Not of his age, but of his reign, as appears from 2 Chronicles 34:8 nor is what follows the first remarkable act he did in a religious way; for elsewhere we read of what he did in the eighth and twelfth years of his reign, 2 Chronicles 34:3,
that the king sent Shaphan the son of Azaliah, the son of Meshullam the scribe, to the house of the Lord; the king's secretary; the Septuagint version is, the scribe of the house of the Lord, and so the Vulgate Latin version; that kept the account of the expenses of the temple; with him two others were sent, 2 Chronicles 34:8,
saying: as follows.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on 2 Kings 22:3". "Gill's Exposition of the Entire Bible". https://studylight.org/commentaries/geb/2-kings-22.html. 1999.
Henry's Complete Commentary on the Bible
| Josiah's Pious Reign; the Book of the Law Read. | B. C. 623. |
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 (2 Kings 22:1; 2 Kings 22:1), 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 Ezekiel 18:14-22, c.
II. That he did that which was right in the sight of the Lord,2 Kings 22:2; 2 Kings 22:2. 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,Romans 11:24. 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, 2 Kings 22:3; 2 Kings 22:3. Compare 2 Chronicles 34:8. He began much sooner to seek the Lord (as appears, 2 Chronicles 34:3), 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 (2 Kings 22:4; 2 Kings 22:4); for, it seems, they took much the same way of raising the money that Joash took, 2 Kings 12:9; 2 Kings 12:9. 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, 2 Kings 22:5; 2 Kings 22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (2 Kings 22:7; 2 Kings 22:7), 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, 2 Kings 22:8; 2 Kings 22:10. 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, Deuteronomy 21:24-26, 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,Isaiah 65:1. 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 (Deuteronomy 17:18; Deuteronomy 31:10; Deuteronomy 31:11), 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 (Leviticus 26:1-14; Deuteronomy 28:1-68, c.), for I observe that these were the portions of the law which Josiah was so much affected with (2 Kings 22:13; 2 Kings 22:13), 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, eureka, eureka,--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."
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Henry, Matthew. "Complete Commentary on 2 Kings 22:3". "Henry's Complete Commentary on the Whole Bible". https://studylight.org/commentaries/mhm/2-kings-22.html. 1706.
Kelly Commentary on Books of the Bible
Well, then, in the next portion of our book (2 Kings 21:1-26) we see how truly a pious father may be followed by an impious son. Manasseh, young as he was, did not only begin to reign, but "did that which was evil in the sight of Jehovah after the abominations of the heathen, whom Jehovah cast out before the children of Israel. For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. And he built altars in the house of Jehovah, which Jehovah said, In Jerusalem will I put my name. And he built altars for all the host of heaven in the two courts of the house of Jehovah. And he made his son pass through the fire." Burnt them to Moloch. Cruel king! "And observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of Jehovah to provoke him to anger. And he set a graven image of the grove that he had made in the house, of which Jehovah said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. But they hearkened not."
The consequence was that Manasseh not only did evil, but "seduced them to do more evil than did the nations whom Jehovah destroyed." How was it possible then for Judah to abide in the land of Jehovah? It became a moral impossibility. Hence therefore the message which Jehovah sends by His servants the prophets. After Manasseh, reigned Amon; and Amon follows in the steps of his wicked father, not of his pious grandfather. "He walked in all the way that his father walked in, and served the idols that his father served, and worshipped them, and he forsook the Jehovah God of his fathers, and walked not in the way of Jehovah."
But after him comes a truly godly prince Josiah younger, too, than either (2 Kings 22:1-20). He was not too young to serve the Lord. "He 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. And he did that which was right in the sight of Jehovah, and walked in all the way of David his father, and turned not aside to the right hand or to the left. 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 Jehovah, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of Jehovah, which the keepers of the door have gathered of the people: and let them deliver it into the hand of the doers of the work, that have the oversight of the house of Jehovah: and let them give it to the doers of the work;" and so on. But when we are in the path of duty we are in the place of blessing. And Hilkiah gives the glad message to Shaphan, "I have found the book of the law in the house of Jehovah." How strange! found the book of the law of Jehovah. So it was, and people wonder how that in Christendom men have so long departed, and so long forgotten the word of God.
According to the analogy of Israel, we ought rather to expect it. Here was a people still more bound by letter than we, still more dependent therefore upon a law, if possible, than we could be upon any outward observances. For the law was essentially outward, and the law was a thing that was not so dependent upon inner life and the Spirit of God as outward statutes and observances and ordinances of every kind. Yet even here the law had been lost all this time, and it was a great discovery to find it. God was faithful, and he that had a heart to observe the word of Jehovah found the law through His servant Hilkiah, the high priest. "And it came to pass when the king had heard the words, of the book of the law, he rent his clothes." He had a tender conscience. There is nothing more important in its place; for what is the good of knowledge if there is not a conscience? It appears to me that to grow in knowledge of the truth, if there be not simplicity in following it out, turns the knowledge into a curse, not a blessing. The one value of the truth of God of the word of God being better known is that we may be more faithful towards the Lord, and also in our relationships one with another in doing His will in this poor world. But the moment that you divorce the truth from conscience, it appears to me that the state of the soul is even worse. Far better to be simple in using aright the little that we know than to grow in knowledge where there is no corresponding fidelity. The king, however, was very different. When he heard the words, he rent his clothes, and the consequence was that there was a mighty work of real revival, in the true sense of the word; because I need not tell you that it is a great misapplication of the term "revival" to use it for the conversion of souls. Revival is rather a process of raising up the people of God to a better state or condition, so as most truly to follow what the Lord looks for among them where they have slipped into a lower, slumbering, condition. This is the true sense of it, and this is exactly the meaning of it here, So the king gave an impulse to the people and they gathered to him, as we are told in the next chapter.
"The king went up into the house of Jehovah, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah. And the king stood by a pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant" (2 Kings 23:1-37). And we find, accordingly, the practical fruits at once, public and private, national and personal, for at this time you must remember it was not the church: it was a nation, and it is the greatest confusion of things that differ to confound an elect nation with the church of God. The church is a gathering out of all nations. The congregation of Israel was merely an assemblage of that nation. To talk, therefore, about the Jewish church is really nonsense. It is a common phrase, but there is no truth in it. It is only allowing ourselves phraseology that is altogether foreign to the word of God.
The account then of the great reformation that was wrought is fully gone into in the rest of the chapter, but I shall only add that although the king had been thus faithful, he slips out of the path of the Lord in opposing Pharaoh-nechoh. God had not called him to it, and if the Lord always blesses fidelity, and loves to bless wherever He can, on the other hand the Lord is righteous in His government; and if therefore the righteous man slips out of the path of fidelity he bears the consequences. What we sow to the flesh, we must reap in corruption. It matters not who. Converted or unconverted, it is always true. So with Josiah. There might be grace on the Lord's part to take him away from the evil to come, but I do not doubt it was a chastening upon his eagerness of spirit in opposing the king of Egypt without a word from the Lord.
However, the king of Egypt put Jehoahaz in bands. The people had made him king in Jerusalem in the stead of Josiah, and he made Eliakim his brother king, changing his name to Jehoiakim. And Jehoiakim, we are told, was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem. But all this was only one sorrowful event after another.
In the next chapter (2 Kings 24:1-20) we have the mighty king of Babylon, who first comes before us Nebuchadnezzar, the destined beginner of the great imperial system with which we have not done yet; for the world is yet to see the last phase of the imperial power that began at this very time, or shortly after. This gives deep interest to what we are now looking at. I am aware that men are not expecting it. This does not at all hinder its truth as the word of God, and His word alone can decide such questions. The first then who acquires the empire of the world Nebuchadnezzar comes up, and Jehoiakim, became his servant three years. Afterwards he rebels. The Lord puts him down, and Jehoiachin his son reigns in his stead, and the king of Egypt came not again any more out of his land, because he was put down by Nebuchadnezzar. These are the steps by which he arrives at the throne of the world, according to the sovereign gift of Jehovah. And Jehoiachin does evil; and at that time the servants of Nebuchadnezzar came up when he rebelled, and Nebuchadnezzar himself too besieges the city and carries away the treasures of the house as well as the princes and mighty men. Not only the king, but as we know also a man afterwards most distinguished, and of such deep interest to us Daniel, the prophet. Then follows another sorrowful state. Zedekiah having been made king provisionally in the land over a small remnant, he too is guilty of breaking the oath of Jehovah, and Nebuchadnezzar comes against him. Here we find the last phase of Jerusalem's sorrowful history of the last batch of the Jews that was carried down into captivity. And this is pursued to the end of the twenty-fifth chapter, and this closes the book.
Thus we have completed these two Books of the Kings cursorily, I admit, but still I trust so as to give at any rate a general picture of this wonderful history of the Old Testament; the end being the great imperial power under which will take place the return of a little remnant of the Jews to find themselves in Jerusalem once more to set up a king who will be Satan's great instrument for deceiving men under the shelter of the last holder of the power that began with Babylon. But I enter no farther. This would take me out of history into prophecy.
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Text Courtesy of BibleSupport.com. Used by Permission.
Kelly, William. "Commentary on 2 Kings 22:3". Kelly Commentary on Books of the Bible. https://studylight.org/commentaries/wkc/2-kings-22.html. 1860-1890.
