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I. THE CIRCUMSTANCES.

1. The time.

(1) In the eighteenth year of Josiah's reign, or in Josiah's twenty-sixth year; not so early as the covenant made by Asa in the fifteenth year of his reign (2 Chronicles 15:10), or as that made by Jehoiada in the first year of Joash's reign (2 Chronicles 23:16), or as that projected by Hezekiah also in the first year of his reign (2 Chronicles 29:10). But better late than never.

(2) After the purgation of the land and the house. It is necessary as well as fitting that works of repentance and reformation should be followed up by resolutions after new obedience, that the casting out of false gods should be supplemented by the bringing in of the true God, that "ceasing to do evil" should be accompanied by "learning to do well" (Isaiah 1:16, 17).

(3) While Josiah was under the devout impressions produced by the reading of the book of the Law. Seasons when the heart is affected by a sense of God's nearness or a conviction of its own sinfulness should be improved by drawing closer its relations to God (2 Corinthians 7:11).

2. The place.

(1) The city of Jerusalem, which had been swept clean from its idolatries - an indispensable preliminary to meeting with God.

(2) The temple on Moriah, where Jehovah had set his Name. They who would have dealings with a God of grace must seek him at the times, in the places, and by the ways he himself has appointed.

II. THE PARTIES.

1. The king. As was most appropriate, Josiah led the way. Though sovereigns have no right under the gospel to enforce religion on their subjects, they may nevertheless, by means of personal example, persuade their subjects to embrace religion.

2. The elders. These were the heads of the houses, and therefore the representatives of the inhabitants both of Judah and Jerusalem. Unless the chiefs in a state and the fathers in a family precede, it is not likely the inferiors in the former or the children in the latter will follow after in the paths of piety.

3. The priests and Levites. Instead of "the Levites," 2 Kings (2 Kings 23:2) reads "prophets," which has been explained by supposing that the prophets, among whom probably were Jeremiah, Baruch, Zephaniah, and Urijah, belonged to priestly and Levitical families, or that they were Levites whose duty it was to preach and to interpret the Law (2 Chronicles 17:8, 9; cf. Deuteronomy 17:18; Deuteronomy 31:9; Deuteronomy 33:10). Those who ascribe it to an error of the pen are uncertain whether that error should be charged against the author of the Kings (Keil) or against the Chronicler (Bertheau).

4. The people. Great and small - the people of distinction and the lower classes, perhaps also the grown-up persons and the children - were assembled as participants in this high transaction (cf. 2 Chronicles 15:13; Deuteronomy 1:17).

III. THE PRELIMINARIES.

1. The reading of the book of the covenant. The part read most likely included Exodus 24., the readers being, not the king himself (Adam Clarke), but others, presumably Shaphan, Hilkiah, Jeremiah, etc. The reading was "in their ears," from which may be inferred that it was audible and distinct.

2. The standing of the king in his place. This was the platform beside the brazen altar, upon which the sovereign was accustomed to stand in high religious and national ceremonies (2 Chronicles 6:13; 2 Chronicles 23:13).

IV. THE ENGAGEMENTS.

1. To walk after the Lord. The common phrase for observing the worship of Jehovah (2 Chronicles 11:17; 2 Kings 17:8; 2 Kings 21:22; Micah 4:5; Micah 6:16). Distinguish the similar phrases, "to walk before God" (2 Chronicles 6:14; Genesis 17:1), and "to walk with God" (Genesis 5:24). The ideas in the first are perhaps those of imitation and obedience; in the second, those of sincerity and purity; in the third, those of communion and concord.

2. To keep his commandments and his testimonies and his statutes. Explanatory of the foregoing; to walk after Jehovah, signifying to keep his commandments, etc. The three terms - commandments, testimonies, statutes - occasionally occur together or in contiguity (Psalm 19:7, 8; Psalm 119:21, 22, 23), and though etymologically distinguishable, are practically synonymous. They are employed here perhaps for variety, but chiefly for emphasis (Ecclesiastes 4:12). The obedience required by Jehovah and promised by the people was not formal and superficial, but earnest and sincere - "with all the heart, and with all the soul." God for Christ's sake may accept less, but for his own sake he never can demand less, while God's people and Christ's should strive never to present less.

3. To perform the words of the covenant written in the book of the Law. The ultimate standard of duty for king and people was to be the words of the book, and neither the opinions of others nor the imaginations of themselves. So for Christians the supreme rule of faith and practice is the Holy Scriptures.

V. THE RESULTS.

1. The people assented to the covenant. At the king's command - whether with perfect free-will (2 Kings 23:3) is not clear - they bound themselves to its observance (ver. 32). Without the concurrence of the will there can be no true religious service.

2. The king purged the land of Israel from abominations. He allowed no external observance of idolatry. To cleanse the hearts of his people from idol-worship was beyond his power. Human enactments, by whatever power promulgated, can only effect external reformation; the regeneration of the heart and renewal of the mind are competent to God alone.

3. The nation kept true to the covenant while Josiah lived. The practice of idolatry had been suppressed, but the spirit of idolatry had not been killed. After Josiah's death it again raised its head (2 Chronicles 36:5; 2 Kings 23:32), as it had frequently done before after periods of reformation.

LESSONS.

1. The Word of God the supreme directory to a Christian both for faith and practice.

2. The prime duty of man to keep God's commandments and testimonies.

3. The highest evidence of piety in either individual or nation is holiness. - W.

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KJV: Then the king sent and gathered together all the elders of Judah and Jerusalem.

WEB: Then the king sent and gathered together all the elders of Judah and Jerusalem.