2 Chronicles 34:14-28 And when they brought out the money that was brought into the house of the LORD… I. THE FINDING OF THE BOOK. (Vers. 14, 15.) 1. The finder. Hilkiah the priest (ver. 18), the high priest (ver. 9), the son of Shallum (1 Chronicles 6:13), the son of Zadok; not to be identified with either the father of Jeremiah (Jeremiah 1:1) or the father of Gemariah (Jeremiah 29:3); and certainly to be distinguished from the father of Eliakim, Hezekiah's house-steward (Isaiah 22:20). 2. The place. The temple (ver. 15), though in what part is not stated (ver. 14); perhaps the treasure-chest out of which Hilkiah was fetching gold. to make cups and other vessels (Josephus, 'Ant.,' 10:4. 2), but more probably the vicinity of the ark in the holy of holies. 3. The time. The eighteenth year of Josiah's reign, when he was in the middle of his reformation work (ver. 8), and just before the celebration of the Passover (2 Chronicles 35:1) - a circumstance calculated to suggest the presence of God's finger in the opportune discovery of a book which exercised so powerful an influence upon the religious life of the nation at this critical juncture in its history; though the same circumstance has been used (Wellhausen, Kuenen, Ewald, Colenso, R. Smith, Cheyne) to support the theory that the book was now or shortly before for the first time written, by either Hilkiah himself, Jeremiah, or some other unknown prophet, as the legislative programme of the reforming party. 4. The book. (1) Deuteronomy alone (De Wette, Bohlen, Kuenen, etc.), or the original kernel thereof (Cheyne); maintained chiefly on these grounds: (a) The title of the book - "the book of the Law" (ver. 15), "a book of the Law of the Lord" (ver. 14) - a designation which appears to be reserved for the fifth alone of the so-called Mosaic books (Deuteronomy 28:61; Deuteronomy 30:10; Deuteronomy 31:26). But it is likewise styled "the book of the covenant" (ver. 30); and this phrase occurs only in the second of the Pentateuchal books (Exodus 24:7). Whence, by parity of reasoning, the book found must have been the Book of Exodus alone. The probability, however, is, that the volume contained both the second and the fifth books of Moses; in other words, that it was the whole Pentateuch. (b) The size of the book. As Shaphan is said to have read it through at a sitting (ver. 18), it is hardly likely to have been the whole Pentateuch, but may have been Deuteronomy. But the revised translation, "therein" (ver. 8), has deprived this of the force it was formerly sup, posed to possess as an argument. (c) The teaching of the book. The principle of Josiah's reformation, which it is argued was based upon the book - the principle, viz., of the abolition of local sanctuaries and the centralization of worship in the temple at Jerusalem - corresponds exactly with the legislation of the Deuteronomic code, which declares the law of one central altar, and forbids the erection of local sanctuaries (Deuteronomy 12:5-8). This, however, may be conceded without holding that Hilkiah's Law-book contained nothing but Deuteronomy or the original draft thereof - unless, indeed, it be assumed that Deuteronomy was only then for the first time written - against which stands the fact that the law of the king (Deuteronomy 17:18) appears to have been known and observed in the days of Jehoiada and Jonah (2 Chronicles 23:11; 2 Kings 11:12). Besides, it is too readily assumed that Josiah had no knowledge of the sinfulness of local sanctuaries and the imperative obligation of a central altar until he heard Hilkiah's book read, and that from the hearing of that book he derived his impulse to destroy the heathen altars in Jerusalem, Judah, and certain cities of Israel. As to the first, if Josiah had no acquaintance with the law of one altar, it would seem that Hezekiah had (2 Kings 18:4-6); while, with reference to the second, the Book of Kings indeed adopts the view here stated; but the Chronicler represents the finding of the book as having taken place after the purgation of the land (ver. 8). (d) The style of the book. On the ground of certain linguistic resemblances between Deuteronomy and Jeremiah, it is argued that the former must have been Hilkiah's book, and composed about Josiah's time. But this reasoning is not good. As Hilkiah's book contained Deuteronomy, whatever else it contained, it would most likely make on Jeremiah, as on Josiah, a deep impression, which would reflect itself upon his own writings. Hence, from mere verbal correspondences, it cannot be inferred that Deuteronomy was not written till the age of Josiah; and if' this position be abandoned, it will not be necessary to maintain that Hilkiah's book was only the last of the (so-called) books of Moses. (2) The entire Pentateuch (Keil, Bahr, Havernick, and others). Besides being borne out by the failure to establish the preceding alternative, this opinion is confirmed by the facts that the book was found in the temple by the high priest; that it is stated to have been "by Moses;" that it was recognized as such by Hilkiah, Shaphan, and Josiah; and that it made a profound impression on them all. (a) The fact that "it was a common practice of Egyptian scribes to insert in their transcripts of great religious or scientific works a statement that the writing in question had been 'found' in a temple," hardly warrants the suggestion that Deuteronomy 31:6 was "an imitation of this custom," or that Hilkiah's book "was not lost by accident, nor yet placed in the sanctuary with the intention to deceive, but simply taken to the temple and formally placed there, and then communicated to Josiah with a view to its promulgation" (Cheyne, 'Jeremiah: his Life and Times,' p. 85). (b) The phrase, "by Moses," is not sufficiently explained by saying that the author meant that Moses, had he been alive, would have so written (ibid., p. 78). (c) It is difficult to perceive why Hilkiah, Shaphan, and Josiah should have given out that the work was by Moses, if they really knew that it was not, but was merely an "imitation" of the great lawgiver. (d) It is too much to ask any but the credulous to believe that Josiah was not acting a part in pretending to be impressed by the contents of the book, if he knew it was not by the lawgiver, but by an unknown and recent author. That it was the autograph copy of the lawgiver's work (Kennicott) is an unverifiable surmise; that it was "the three middle books of the Pentateuch" (Bertheau) or only the second (Gramberg) does not seem likely. II. THE READING OF THE BOOK. (Vers. 18, 19) 1. The reader. Shaphan the scribe, the son of Azaliah (ver. 8), the son of Meshullam (2 Kings 22:37, one of Josiah's commissioners for the repairing of the temple. 2. The auditor. Josiah (ver. 18), to whom Shaphan carried the book in obedience to Hilkiah's instructions. 3. The lesson. "It" or "in it" (Revised Version). Not necessarily the whole book, but only portions of it, as e.g. those containing the curses against disobedience (Deuteronomy 27-31.; Leviticus 26:14-46), warnings against idolatry (Leviticus 26:1-30; Deuteronomy 4:15; Deuteronomy 27:15), and perhaps also the directions relating to the observance of the Passover (Exodus 12.7 and the making of a covenant (Exodus 24.). 4. The impression. Josiah rent his clothes (ver. 19). (1) In astonishment (cf. Genesis 37:29; Genesis 44:13) at the teaching rather than at the finding of the book. Many persons still would be surprised at the contents of the Bible if they only read it. The Bible is often rejected by those who are entirely ignorant of it. (2) In self-abasement (ver. 27), as an acknowledgment in outward action of the sense he had of his own and his people's shortcomings (cf. Numbers 14:6; 2 Samuel 3:31), in respect of both their idolatries and their continued maintenance of local sanctuaries - an acknowledgment the sincerity of which was attested by the tears with which it was accompanied (ver. 27). So does no reading of the Bible accomplish its highest aim or produce its best effect unless it humbles the hearer before God, and causes him to weep for his sins (Job 42:5, 6; Psalm 38:18; Jeremiah 31:18, 19; 2 Corinthians 7:9-11). III. THE INQUIRING ABOUT THE BOOK. (Vers. 21-28.) Done at Josiah's instance. 1. The reason of this inquiry. The terror in which the king was about the wrath of Jehovah against himself and people on account of the failure of their fathers to do after all that was written in the book. Josiah recognized the solidarity of the race, according to which the proverb held good, "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Ezekiel 18:2). Besides, Josiah must have known the reforming zeal of the people was at best but superficial (Jeremiah 3:10). Hence, though the land and the house had been purged, he was uncertain whether the curses denounced against idolatry might not still overtake them. It is good when"the terror of the Lord" (2 Corinthians 5:11) persuades men to inquire about escaping, from the wrath to come. 2. The quarter at which this inquiry was made. (1) Jehovah. "Inquire of the Lord for me" (ver. 217. God is the only Being competent to direct how man may escape the infliction of Divine wrath on account of sin. Schemes of salvation only of man's devising are of no value. Salvation, in its conception, inception, conduction, and perfection, belongeth unto God (Psalm 3:8; Psalm 37:39; Isaiah 43:11; Jeremiah 3:23; 2 Corinthians 5:18; 1 Timothy 2:3). The soul that would be saved must apply to him (Isaiah 45:22; Amos 5:4; John 3:16; Romans 3:22-30; 1 John 5:11). (2) Huldah the prophetess - a title given to Miriam (Exodus 15:20) and Deborah (Judges 4:4) - the wife of Shal-lum the sou of Tikvath, the son of Hasrath, keeper of the wardrobe, who dwelt in Jerusalem in the second quarter (ver. 22), i.e. of the city, probably the "other city" (Josephus, 'Ant.,' 15:11. 5), situated on the hill Acra. That the king sent not to Jeremiah may be explained by supposing Jeremiah was not then in Jerusalem, but at Anathoth (Kimchi); that he sent to Huldah shows he recognized the necessity as well as propriety of consulting God through his appointed media of communication, Not even under the gospel can God be approached directly (John 1:18), but only through Christ (John 14:6), the Prophet like unto Moses (Deuteronomy 18:15; Acts 3:22), and yet greater than all prophets by so much as a son is greater than a servant (Hebrews 1:1; Hebrews 3:5, 6). 3. The persons through whom this inquiry was made. The deputation sent by the king consisted of five individuals, most likely all high officials connected with his court. (1) Hilkiah the priest; (2) Ahikam the son of Shaphan (not the scribe), afterwards the friend and patron of Jeremiah (Jeremiah 26:24; Jeremiah 39:14), and father of Gedaliah, whom Nebuchadnezzar appointed deputy-governor of the land after the destruction of Jerusalem (2 Kings 25:22; Jeremiah 40:5); (3) Abdon the son of Micah - Achbor (2 Kings 22:12), probably the correct reading (see Jeremiah 26:22; Jeremiah 36:12) - whose son Elnathan was afterwards one of Jehoiakim's and Zedekiah's courtiers; (4) Shaphan the scribe, or king's secretary; and (5) Asaiah the king's servant. The centurion of Capernaum sent a deputation to entreat the help of Christ, whom he regarded as a Prophet (Luke 7:3). No intermediaries are required by such as would consult him whom the Father hath appointed the one Mediator between God and man (1 Timothy 2:5). 4. The answer returned to this inquiry. (1) Concerning the city and the temple a sentence of doom (ver. 24). The inhabitants of Judah and Jerusalem had provoked Jehovah to anger by their senseless and shameful idolatries, had turned a deaf ear to the warnings of Jehovah's prophets, had not even profited by the judgment already fallen on the northern kingdom, and had terribly abused the privileges they had enjoyed and the patience that had been exercised towards them. Their day of grace was past. The night of doom was at hand (ver. 25). Had Josiah consulted Jeremiah, the reply would in all probability have been similar (Jeremiah 5.). Of corresponding severity is the sentence pronounced by Christ upon them who love the darkness rather than the light, who adhere to sinful ways in spite of his calls to repentance, who despise his offered mercy and trample on his laws (Matthew 21:41; Matthew 24:51; John 5:29; Romans 1:18; Ephesians 5:6; 1 Peter 3:12; Jude 1:13). (2) Concerning the king, a message of grace (ver. 27). The ground of it, Josiah's repentance; the substance of it, Josiah's deliverance. In the gospel repentance and salvation are always conjoined. Repentance a condition of salvation (Matthew 4:17; Mark 6:12; Luke 24:37; Acts 2:38); salvation a consequent of repentance (Luke 15:7; Luke 18:13, 14; 1 John 1:9). Learn: 1. The inspiration of Scriptures. 2. The profitableness of Scripture-reading. 3. The testimony of conscience to the Word of God. 4. The certainty of God's anger against sin. 5. The blessedness of sincere mourning on account of sin. 6. The mercifulness of God in the providential preservation of his Word. 7. The certainty that God never loses sight of the Bible, though man often does. - W. Parallel Verses KJV: And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a book of the law of the LORD given by Moses. |
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