because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. My wrath will be kindled against this place and will not be quenched.' Sermons
1. A "book of the Law" was known to have been once in existence. Hilkiah speaks of it as "the book of the Law" - a book long lost, now found, and at once recognized. 2. The copy found was the complete, standard, authoritative copy. It was this which gave it its peculiar value. 3. It would seem as if no other copies of the book were then known to exist, at any rate none were in possession of the parties named in this chapter. If they had been, we can hardly doubt that the contents would have been in some way communicated to the king. This last inference, however, must not be pushed too far. Complete copies of the Law would at all times be rare, and amidst the troubles and persecutions of Manasseh's long reign may well have been lost, especially as there do not seem to have been in Judah organized prophetic guilds such as existed in Israel, or at least the prophets we now, Jeremiah, Zephaniah, Huldah, etc., did not belong to them (cf. the state of matters before the Reformation m Europe, and the finding of the Latin Bible by Luther in the convent at Erfurt). But it does not follow that in prophetic circles no parts or fragments of the Law were in existence. The narrative parts of the Law would be more frequently copied than the legislative, and abstracts or summaries of the book of the covenant, or of the laws in Deuteronomy, perhaps selected passages from these books, may have been in circulation. There was even an order of "scribes" whom Jeremiah accuses of using their false pens to falsify the Law. "How do ye say, We are wise, and the Law of the Lord is with us? But, behold, the false pen of the scribes hath wrought falsely' (Jeremiah 8:8). The scribes may have falsified the Law itself, altering its text, expunging its denunciations against idolatry, or making unauthorized additions to it; or they may have falsified it by their comments and interpretations of its meaning. The only thing certain is that the portions of the Law which so affected the conscience of the king were not in any current summaries or copies. I. FINDING GOD'S WORD. "And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the Law in the house of the Lord." This Law-book - "the book of the Law of Moses" (2 Kings 14:6) - had undergone strange vicissitudes. We see it: 1. Sinfully lost. What treasure, one would think, so precious as the words which God had spoken to this nation through their great law-giver Moses - the statutes and judgments and commandments he had ordered them to keep, and which constituted their great glory as a people (Deuteronomy 4:5-8)? "What advantage then hath the Jew?... Much every way: chiefly, because that unto them were committed the oracles of God" (Romans 3:1, 2). Yet this Law of God had been so sinfully neglected that the very knowledge of it had well-nigh perished out of the land, and the book which contained it, from which this knowledge might be revived, had disappeared. The king had neglected it, he who should have been its chief defender; the official classes of the court had neglected it; the priests who had charge of God's house had neglected it, and allowed it to remain unused till it had got into some corner or room where it was covered up with rubbish and lost sight of; the scribes used what knowledge they retained of it only to falsify it. What sin! It was as if there were a deliberate conspiracy to hunt this first Bible out of existence. If to-day there is not the same danger of the knowledge of the Bible being lost as at some past periods of history, it is not because among many classes there is not as strong a hatred of it or as great neglect. With how many is the Bible an unopened book from one week's end to the other! Multitudes are as ignorant of its contents as the far-off heathen; multitudes more have lost whatever knowledge they once had of it through neglect and misuse; in the case of yet greater multitudes its truths are as inoperative as if the book were indeed lost. 2. Providentially found. God's providence is seen in nothing more remarkably than in the care he has exercised over the written Word. He has wonderfully protected it through all ages alike from the neglect and the fury of men. If for a time the knowledge of it seemed lost, it was again revived at the most favor-able juncture for the execution of his purposes. Thus at the Reformation we see a preparation for the new movement in the revival of learning, the invention of printing, the emergence into light of important manuscripts of the New Testament, etc. That was practically a finding of the Law-book of the Church, as marvelous and as providential as this discovery in the reign of Josiah. It was Josiah's zeal in the repairing of the temple which prepared the way for the discovery here; and the book was found just in time to give a new impetus to the reforming movement. In Divine providence, all things fit together in time and place. 3. Reverently examined. Hilkiah knew the book when he saw it, and he gave it to Shaphan the scribe, and he read it. It would be with trembling, eager hand that Shaphan turned over the pages, and, with his scribe's professional instinct, satisfied himself that this was the veritable lost copy of the Law. Taking it with him, he read it more leisurely, not completely, of course, but parts of it, those parts especially which were new to him. This was the right way to treat God's Word. Our chief anxiety, if we possess the sacred volume, should be to know what God the Lord will speak to us (Psalm 85:8). Cf. Edward Irving's lectures on "The Word of God" - (1) the preparation for consulting the Word of God; (2) the manner of consulting the Word of God; (3 and 4) the obeying of the Word of God ('Lectures,' vol. 1.). II. TREMBLING AT GOD'S WORD. 1. Shaphan's announcement. Having ascertained the contents of the book for himself, Shaphan lost no time in bringing it under the notice of the king. He seems to have felt the need of care in his manner of doing this. The book contained strong denunciations and terrible threatenings (cf. Deuteronomy 28.), and he was not sure how the king would receive the ancient message. He resolved, therefore, not to prejudice its reception by any statements of his own, but simply to make the announcement of the discovery, and leave the book to speak for itself. He begins, accordingly, by stating the fulfillment of his commission in regard to the monies of the temple. Then he showed the book to the king, saying merely, "Hilklah the priest hath delivered me a book." Critics have detected subtle meanings in the studiously simple way in which this announcement is made; but the above, probably, is the true explanation of it. 2. The book read. The king, whose interest was at once awakened, naturally asked to have part of the book read to him. Shaphan began to read, selecting apparently parts towards the close of the roll - Deuteronomy 28, 29, and the like. How much he read we are not informed, but the effect produced was instantaneous and profound. Our aim in reading the Scriptures should be to ascertain from it the whole counsel of God. We must not dwell on the promise to the exclusion of the threatening, or think that any part is without its use "for doctrine, for reproof, for correction," etc. (2 Timothy 3:16). 3. Conviction by the Word. "The Spirit of God," say the Westminster Divines, "maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners." Remarkable revivals of religion have often been produced by the reading of the Word alone. It was so in the case of Josiah. The book of the Law was the only preacher, but, as Shaphan read it aloud, its words went like sharp swords to the heart of the king. He knew previously that the nation had committed great sins, with which God was displeased, and he had done what he could to institute reforms. Now for the first time he learned what direful woes were predicted on those who should commit such sins, and he saw the enormity of the nation's evil as he had never before realized it. In deepest emotion he rent his clothes, and sent at once an honorable deputation "to inquire of the Lord concerning the words of the book" of the Prophetess Huldah. We see. (1) The power of the Word to convince men of sin. This power belongs to the words of Scripture as to those of no other book. "The Law of the Lord is perfect, converting the soul," etc. (Psalm 19:7). "The Word of God is quick and powerful, and sharper than any two-edged sword," etc. (Hebrews 4:12). The fact that it is so is an evidence of the divineness of Scripture. The power of the Bible is derived from the nature of the truths it declares, from the inspired grandeur of its utterances, from the "thus saith the Lord" which stands behind them and drives them home with authority, and from the inward attestation which its words find in the conscience (2 Corinthians 4:2). Great reformations have always been accompanied with an extended circulation of the Bible (Wickliffe, Tyndale, Luther, etc.). (2) An example of the right reception of the Word. Josiah did not act like the profane Jehoiakim, who, when God's threatenings were read to him, took his penknife and cut the prophet's roll to pieces, casting it into the fire (Jeremiah 36:20-24). He trembled at God's Word (Isaiah 66:2). He was, like Noah, "moved with fear," when he heard of the dreadful evils God would bring upon the nation. He did not dispute the justice of God's threatenings, but acknowledged that he was righteous, and the people wicked. He included himself in the general condemnation: "Great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened," etc. This is how God's Word ought always to be received - with humility, with faith, with trembling of heart at his threatenings, if also with joy and hope at his promises. III. LIGHT SOUGHT ON GOD'S WORD. 1. A holy woman. The king, as above stated, sent "to inquire of the Lord" at the hands of an accredited prophet, with the view of ascertaining what means should be adopted to reverse, if possible, the curse which the sins of long generations had brought upon the nation. The persons sent were five - Hilkiah the priest, Shaphan the scribe, and his son Ahikam, Achbor the son of Michaiah, and Asahiah a servant of the king's, - an honorable deputation. The person to whom they went was a prophetess named Huldah, who dwelt in Jerusalem. This holy woman was no recluse, but the wife of Shallum, the keeper of the royal (or priestly) wardrobe. In the distribution of God's gifts, woman is not less honored than man. We learn from Huldah that religion and the duties of common life do not stand apart. 2. The Word confirmed. On the general question the prophetess had little to give them in the way of comfort. Probably she had already learned the tenor of the threatenings in the sacred book, or its words were now read to her; but she could only speak to give the threatenings emphatic confirmation. "Tell the man that sent you, Thus saith the Lord, Behold, I will bring evil upon this place," etc. The words of the Law would be fulfilled, because the people had committed the sins which the Law denounced: "They have forsaken me, and have burned incense unto other gods," etc. This is not contrary to Jeremiah's word, "If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them" (Jeremiah 18:8; cf. 2 Kings 26:3). It was the knowledge and foresight that Judah would not truly repent which gave the absoluteness to the prophecy. Jeremiah, while exhorting to repentance, also gives expression to the other side of the truth, that the nation's condition is hopeless (Jeremiah 7:16; Jeremiah 15:1, etc.). 3. Mercy to the king. To the "man" Huldah had no message of comfort; but to "the King of Judah" she had a word of mercy to send. Because Josiah's heart was tender, and he had humbled himself when he had heard of the desolation and the curse that would come upon the land, therefore God had heard him, and would spare him the experience of the evil that was to come. He would be taken away "from the evil to come" (Isaiah 57:1). Had the nation as a whole repented in like manner, we cannot doubt that it would have been similarly spared. God never rejects the humble and contrite heart (Isaiah 66:2). It is noteworthy that this prediction was fulfilled in a way which externally was a great calamity to the nation, viz. Josiah's defeat and death at Megiddo, in battle with Pharaoh-Nechoh (2 Kings 23:29, 30). God's mercy veils itself under strange disguises. - J.O.
Josiah was eight years old when he began to reign. I. A MONARCH OF RARE VIRTUE. Josiah was eight years old when he began to reign." In this monarch we discover four distinguished merits.1. Religiousness of action. "He did that which was right in the sight of the Lord." We discover in Josiah — 2. Docility of mind. "It came to pass when the king had heard the words of the book of the law, that he rent his clothes." In Josiah we see — 3. Tenderness of heart. See how the discovery of the book affected him. "He rent his clothes." 4. Actualisation of conviction. When this discovered document came under Josiah's attention, and its import was realised, he was seized with a conviction that he, his fathers, and his people, had disregarded, and even outraged, the written precepts of heaven. II. A GOD OF RETRIBUTIVE JUSTICE. Such a God the prophetess here reveals. "Thus saith the Lord God of Israel, Tell the man that sent you to Me, thus saith the Lord, Behold I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read." The government over us, and to which we are bound with chains stronger than adamant, is retributive, it never allows evil to go unpunished. It links in indissoluble bonds sufferings to sin. Sorrows follow sin by a law as immutable and resistless as the waves follow the moon. "Whatsoever a man soweth that shall he also reap." In this retribution (1) (2) (David Thomas, D. D.) Monday Club Sermons. This lesson gives us the account of a remarkable revival of religion which took place something over six hundred years before the Christian era, under the good reign of the boy-king Josiah. The history of the progress of the kingdom of God on earth is the history of revivals. Like the ebb and flow of the tides has his kingdom apparently advanced and receded, but with this difference, that each spiritual flood-tide has marked a substantial advance upon any previous flood-tide. Every revival has left the Church mightier than it ever was before, and has been a prophecy to the world of the time when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." In matters of religion it had been a period of ebb-tide for many years before our lesson opens.I. WE LEARN THAT THE AGENCY GOD USES IN A REVIVAL OF RELIGION IS THE AGENCY OF MEN, AND OFTEN OF A SINGLE MAN. Some one torch must first be kindled. Some one soul must be quickened. In some one closet the voice of prevailing prayer must be heard. There was but one voice crying in the wilderness, but it inaugurated the first Christian revival. There was but one Jonathan Edwards in America, and one John Wesley in England, when the great revivals in which they were instrumental began; but thousands were warmed at their fires, and lighted by their torches. Nor is it always a great man intellectually, or one who wields a wide influence, whom God uses to inaugurate the revival: it may be some praying mother, some unknown Christian, some uninfluential brother. As the majestic river rolls onward to the sea, we do not think much of its source, but only of the broad meadows which it waters, and the whirring factories which it has set in motion, and the bustling cities to which it bears the white wings of commerce; but, after all, away back in the hills is a little rivulet which is its source, and back of the rivulet perhaps a hidden spring on the mountain-side, which no eye has ever seen. Back of every revival is some hidden spring which has made it possible; and that spring, as likely as not, is in the chamber of some very humble Christian. That God uses such instrumentalities, our lesson plainly tells us, for Josiah was but a boy of sixteen when this revival began. He might well have objected that he was too young and inexperienced to be the leader in such a reformation. Very likely he had many struggles and misgivings which are not recorded, but it was God's way to revive his work under the leadership of a boy. What, now, let us ask, are the characteristics of a true revival? We must take the parallel account of this revival which is given in Second Chronicles, as well as the one given in Kings, into consideration. 1. Taking the two stories together, we learn that one remarkable characteristic was the destruction of idolatry. When the king was twenty years old, four years after he "began to seek after God," we read that "he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images." Idols of all descriptions were cut down and ground to dust, and strewn upon the graves of those who had sacrificed to them. This work of destruction must be well done before the work of construction can be begun. So, very often, is it in the Church and the individual heart, before the reviving work of the Holy Spirit can be accomplished. There are false gods which must be deposed; there are sins of long standing, with deep roots and wide-spreading branches, which must be cut down. There we have a suggestion of the reason why in many a heart and many a church the revival work is only partial and incomplete. The uglier idols are cut down, the grosser sins are abandoned, nevertheless there is some high place especially dear which is not removed — nevertheless there is a pet sin of envy, jealousy or ill-will, or self-indulgence, which is spared; and because no thorough work of reform is accomplished, because the account must needs be qualified by a "nevertheless," the soul remains unsaved, the revival fails to come. 2. Another characteristic of this ancient revival and of every true revival was liberality on the part of the people. There was evidently a large sum of silver collected for the repair of the temple, for large repairs were needed. True liberality is both a cause and an effect of a true revival. The beginning of this century was a time of dearth and languishing in the churches. Infidelity was rampant, and threatened to sweep everything before it. But, at the same time, the cause of missions, home and foreign, began to assume proportions they had never known before; the purse-strings of Christian people were loosened; a revival of charity and money-giving spread over the land, and revivals of religion, pure and undefiled, followed in quick and glorious succession. "Is his purse converted?" was frequently a question of one of John Wesley's co-labourers when he heard of a rich man who had become a Christian. It is a question which might be appropriately asked in every revival season — "Have the purses been converted?" 3. Another characteristic of this ancient revival in Judah seems to have been the honesty and faithfulness of the people, which extended even to the small details of life. Money was given, we are told, to the carpenters and builders and masons; "howbeit there was no reckoning made with them of the money that was put into their hand, because they dealt faithfully." That is the legitimate effect, always and everywhere, of a revival of religion; and every revival is spurious that does not tend to produce this result. The merchant feels it as he measures every yard of cloth, and weighs every pound of sugar. The carpenter feels its influence as he drives his plane, the housewife as she wields her broom, the banker as he counts his money, the schoolboy as he studies his lesson. "Is such and such a man a Christian?" — "I don't know; go home and ask his wife," used to be the answer of a famous religious teacher. 4. Another characteristic of this old revival about which we are studying to-day was honour for the house of God. Every true revival has just this characteristic — reverence, honour for the house of God. 5. Once more: the most striking characteristic of this revival of Josiah's reign was honour for the word of God. It hardly seems possible that the "Book of the Law" could have been utterly lost for years, and that the very remembrance of it should have become a dim tradition. Then the king gathers together all the inhabitants of Jerusalem, and reads in their ears all the words which have so awakened him. He renews his covenant with God; he carries out more completely the work of reformation which he had begun, destroying every idol, and restoring the worship of the true God in every part of his domain. It was a wonderful revival; and no characteristic is so striking as the king's reverence for, and ready obedience to, the word of God. But King Josiah is not the only one who has lost the word of God, not the only one from whom it is buried out of sight, under the dust of years. Though copies of the law are dropping from the printing press by the million every year, though it lies in all our houses and is read in all our churches, it is a lost book to-day to thousands, as it was in Josiah's time, Our very familiarity with it hides it from our eyes as effectually as the rubbish of the temple hid it from the Jews; and only a powerful revival of religion can bring it from its hiding-place, and put it in our hands and in our hearts. (Monday Club Sermons.) (Alex. Whyte, D. D.) People Achbor, Adaiah, Ahikam, Asahiah, Asaiah, Azaliah, David, Harhas, Hilkiah, Huldah, Jedidah, Josiah, Meshullam, Micaiah, Michaiah, Shallum, Shaphan, TikvahPlaces Bozkath, Jerusalem, Second QuarterTopics Anger, Burn, Burned, Burning, Burns, Fire, Forsaken, Fury, Gods, Hands, Idols, Incense, Kindled, Moving, Offered, Offerings, Perfume, Provoke, Provoked, Quenched, Works, WrathOutline 1. Josiah's good reign.3. He takes care for the repair of the temple. 8. Hilkiah having found a book of the law, 12. Josiah sends to Huldah to enquire of the Lord. 15. Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah's time. Dictionary of Bible Themes 2 Kings 22:17 5156 hand Library The Rediscovered Law and Its Effects'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 shewed the king, saying, Hilkiah the … Alexander Maclaren—Expositions of Holy Scripture Josiah, a Pattern for the Ignorant. A Traveler's Note-Book Whether Determinate Things are Required for a Sacrament? The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint. The Medes and the Second Chaldaean Empire The First Blast of the Trumpet Why Should we not Believe These to be Angelic Operations through Dispensation of The... The Credibility of Scripture Sufficiently Proved in So Far as Natural Reason Admits. Authorship of the Pentateuch. Synagogues: their Origin, Structure and Outward Arrangements The Greater Prophets. Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls. Of the Effects of those Prerogatives. Meditations for one that is Like to Die. Kings Links 2 Kings 22:17 NIV2 Kings 22:17 NLT 2 Kings 22:17 ESV 2 Kings 22:17 NASB 2 Kings 22:17 KJV 2 Kings 22:17 Bible Apps 2 Kings 22:17 Parallel 2 Kings 22:17 Biblia Paralela 2 Kings 22:17 Chinese Bible 2 Kings 22:17 French Bible 2 Kings 22:17 German Bible 2 Kings 22:17 Commentaries Bible Hub |
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