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英語原文
This chapter begins the story of the reign of good king Josiah, whose goodness shines the brighter because it came just after so much wickedness, which he had the honour to reform, and just before so great a destruction, which yet he had not the honour to prevent. Here, after his general character (2Ki 22:1,2), we have a particular account of the respect he paid I. To God's house, which he repaired, 2Ki 22:3-7 II. To God's book, which he was much affected with the reading of, 2Ki 22:8-11 III. To God's messengers, whom he thereupon consulted, 2Ki 22:12-14 And by whom he received from God an answer threatening Jerusalem's destruction (2Ki 22:15-17), but promising favour to him (2Ki 22:18-20), upon which he set about that glorious work of reformation which we have an account of in the next chapter.
1-10
Josiah's Pious Reign; the Book of the Law Read (623 BC)
简体中文
约西亚的虔诚统治；律法书被诵读（主前623年）
¹ 约西亚登基的时候年八岁，在耶路撒冷作王三十一年。他母亲名叫耶底大，是波斯加人亚大雅的女儿。
² 约西亚行耶和华眼中看为正的事，行他祖大卫一切所行的，不偏左右。
³ 约西亚王十八年，王差遣米书兰的孙子、亚萨利雅的儿子、书记沙番上耶和华殿去，吩咐他说：
⁴ 你去见大祭司希勒家，使他将奉到耶和华殿的银子，就是守门的从民中收聚的银子，数算一下，
⁵ 交给督理耶和华殿那作工之人的手，使他们转交耶和华殿里作工的人，好修理殿的破坏之处，
⁶ 就是木匠、工人和瓦匠，又买木料和凿成的石头，来修理殿宇。
⁷ 将银子交在办事的人手里，不与他们算账，因为他们办事诚实。
⁸ 大祭司希勒家对书记沙番说：我在耶和华殿里得了律法书。希勒家将书递给沙番，沙番就读了。
⁹ 书记沙番到王那里，回覆王说：你的仆人已将殿里的银子倒出数算，交给督理耶和华殿那作工的人了。
¹⁰ 书记沙番又对王说：祭司希勒家递给我一卷书。沙番就在王面前读了。
关于约西亚，我们在此读到：
I. 他登基之时年纪甚幼（王下22:1），仅八岁。所罗门说：邦国啊，你的王若年幼，你就有祸了； 然而邦国啊，你的王若是这样一位孩童，你便有福了。我们英格兰的以色列也曾有过这样一位孩童君王，即爱德华六世。约西亚年幼之时，尚未沾染他父亲与祖父榜样的恶劣影响，反倒很快看清他们的错谬，神又赐他恩典，使他以此为鉴。参以西结书18:14-22等处。
II. 他行耶和华眼中看为正的事（王下22:2）。请看神圣恩典的主权——父亲被撇下、任凭他死在罪中，儿子却作了拣选的器皿。请看那恩典的得胜——约西亚生于恶父，既无良好的教育，也无良好的榜样，身边多有人无疑曾劝他效法其父的脚踪，少有人给他正直的劝勉，然而神的恩典却使他成为卓越的圣徒，将他从野橄榄上砍下来，接在好橄榄上（罗11:24）。在那恩典面前没有难成的事。他行在正道上，不偏左右（如他某些起初行得好、后来偏离的前王那样）。两边都有错谬，但神保守他行在正道上；他既未陷入迷信，也未陷入亵渎。
III. 他留心修理圣殿。这事他行在作王第十八年（王下22:3）。比照历代志下34:8。他更早便已开始寻求耶和华（如历代志下34:3所显明），但恐怕这改革之工进展迟缓，且遭遇诸多拦阻，以致他未能成就所愿所图，直到他的权柄彻底稳固。我们因思想在年幼时不可避免地虚度了光阴，就当在成年之后以更大的热忱事奉神。既然起步晚了，就必须更加努力作工。他差遣国务大臣沙番去见大祭司希勒家，清点守门人为此用途所收聚的银子（王下22:4）；因为看来他们筹银的方式与约阿施所采用的大致相同（王下12:9）。当百姓每次少量奉献时，担子便不觉沉重，而这奉献既是甘心乐意的，便无人埋怨。这样收聚来的银子，王吩咐他用来修理圣殿（王下22:5,6）。如今看来，那些工人（如约阿施时代一样）行事极妥当，以致不与他们算账（王下22:7），这无疑是称赞工人之语，因他们博得如此诚实的美名；但是否也是称赞那雇用他们之人，我却不知；俗话说，人就是数算自己父亲所交的银子也无妨；倘若与工人算了账，使别人也能确信他们的诚实，本也无不可。
IV. 在修理圣殿之时，律法书恰巧被寻见并呈到王前（王下22:8,10）。有人以为这书是摩西五经亲笔的原稿，即摩西亲手所写的真本；也有人以为不过是一份古老而真确的抄本。最可能是按摩西的吩咐存放在至圣所中的那一卷（申31:24-26等处）。1. 看来这律法书曾经遗失或不见了。或许是被那些不识其宝贵之人粗心搁置、忽略，丢在角落里（如有些人对待自己的圣经那样），就此遗忘；或是被某些拜偶像的王或其爪牙恶意隐藏，他们因神的护理或自己良心的拦阻，未敢焚烧毁灭，却把它埋藏起来，指望它永不再见天日；又或如有人所想，是被它的友人小心收藏，免得落入仇敌之手。无论是谁作了保存它的器皿，我们都当承认这是神的手所成就的。倘若这是当时仅存的真本五经，竟（容我这样说）如此九死一生、几近湮没，我诧异所有敬虔之人当时何以心不为这圣洁的至宝战兢，如以利的心为约柜战兢一样；如今我们实在有理由屈膝感谢神，因着那美好的护理，使希勒家在此时寻见这书，寻见于他未曾寻求之时（赛65:1）。倘若圣经不是出于神，它断不能存留到今日；神看顾圣经，正是他对其有份的明证。2. 无论这是否当时仅存的真本，看来其中所载之事，无论对王自己还是对大祭司，都是新的；因为王一听人诵读，便撕裂衣服。我们有理由认为，无论是君王亲手抄写一卷律法的命令，还是每逢第七年公开诵读律法的命令（申17:18，31:10,11），都已久未遵行；而当维系信仰的设立之法被忽略时，信仰本身也必很快衰微。然而另一面，倘若律法书已经遗失，则约西亚凭何准则去行耶和华眼中看为正的事，祭司与百姓又如何维系其信仰的礼仪，似乎就难以断定了。我倒认为百姓大体上只满足于律法的摘要，如同我们对成文法的节略本，乃是祭司为省去自己抄写、并省去百姓诵读全卷之劳，所供给他们的——一种指导他们遵行信仰之事的仪礼手册，却把他们认为可省的删去了，尤其是那些应许与警戒（利26:1-14，申28:1-68等处），因为我留意到，约西亚深受感动的正是律法中的这些部分（王下22:13），因这些对他乃是新的。任何取自圣经的纲要、节选或汇编（纵然各有其用处），都不能像圣经本身那样有效地传递并保存对神及其旨意的认识。律法书在他们中间既如此罕见，百姓如此败坏便不足为奇了；没有异象，民就放肆。那些竭力败坏他们的人，无疑用尽各样手段要把这书从他们手中夺去。罗马教会若非禁止人使用圣经，便不能维持其对偶像的使用。3. 律法书如此适时地重见天日，去引导并激励约西亚已经开始的那蒙福的改革，这实在是神恩眷的大凭据，是赐给约西亚和他百姓的美好兆头。当神在一个民族中高举他的律法、使之得尊荣，并供给他们增进圣经知识的途径时，这便是他要向这民施怜悯的征兆。将圣经译成各地方言，乃是脱离罗马教改教运动的荣耀、力量与喜乐。值得注意的是，他们正作着一件善工——修理圣殿之时，寻见了律法书。那些照自己所知尽本分的人，他们的知识必得增长。凡有的，还要加给他。律法书乃是对他们修殿一切辛劳与花费的丰厚报偿。4. 祭司希勒家因这发现而欢喜不已。他对沙番说：“哦，你与我同乐吧，因为我得了律法书，我找着了，我找着了——我寻见了，我寻见了那价值无可估量的珍宝。来，把它呈给王；它是他冠冕上最贵重的珍宝。在他面前诵读吧。他行他祖大卫的道，他若像大卫，必喜爱律法书、欢然接纳它；那将成为他的喜乐和他的谋士。”
英語原文
Josiah's Pious Reign; the Book of the Law Read (623 BC)
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 (2Ki 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 Eze 18:14-22, etc.
II. That he did that which was right in the sight of the Lord, 2Ki 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, Ro 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, 2Ki 22:3. Compare 2Ch 34:8. He began much sooner to seek the Lord (as appears, 2Ch 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 (2Ki 22:4); for, it seems, they took much the same way of raising the money that Joash took, 2Ki 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, 2Ki 22:5,6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (2Ki 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, 2Ki 22:8,10. 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, De 21:24-26, etc. 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, Isa 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 (De 17:18,31:10,11), 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 (Le 26:1-14, De 28:1-68, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (2Ki 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."
11-20
The Ruin of Judah Foretold; the Favour Shown to Josiah (623 BC)
简体中文
犹大遭毁灭的预言；约西亚所蒙的恩眷（公元前623年）
¹¹ 王听见律法书上的话，便撕裂衣服。
¹² 王吩咐祭司希勒家与沙番的儿子亚希甘、米该亚的儿子亚革波、书记沙番和王的臣仆亚撒雅，说：
¹³ 你们去为我、为民、为犹大众人，以这书上的话求问主；因为我们列祖没有听从这书上的话，没有遵着书上所吩咐我们的去行，主就向我们大发烈怒。
¹⁴ 于是，祭司希勒家和亚希甘、亚革波、沙番、亚撒雅都去见女先知户勒大。户勒大是掌管礼服沙龙的妻；沙龙是哈珥哈斯的孙子、特瓦的儿子。户勒大住在耶路撒冷第二区。他们请问于她。
¹⁵ 她对他们说：主以色列的神如此说：你们可以回覆那差遣你们来见我的人说，
¹⁶ 主如此说：我必照着犹大王所读那书上的一切话，降祸与这地和其上的居民。
¹⁷ 因为他们离弃我，向别神烧香，用他们手所做的惹我发怒，所以我的忿怒必向这地发作，总不止息。
¹⁸ 然而，差遣你们来求问主的犹大王，你们要这样回覆他说：主以色列的神如此说：至于你所听见的话，
¹⁹ 就是听见我指着这地和其上的居民所说、要使这地变为荒场、民受咒诅的话，你便心里敬服，在主面前自卑，撕裂衣服，向我哭泣，因此我应允了你。这是主说的。
²⁰ 我必使你平平安安地归到坟墓，到你列祖那里；我要降与这地的一切灾祸，你也不致亲眼看见。他们就回覆王去了。
关于修理圣殿的事，我们不再听见什么了；那善工无疑进行得很顺利；但在殿中所发现的那卷律法书，如今占据着我们的注意，这也是理所当然的。它没有被收藏在王的珍藏室里，当作古物、当作令人惊叹的稀有珍品，乃是被读在王面前。那些研读圣经、天天与圣经交往，以那粮为食、凭那光而行的人，才是真正尊崇自己圣经的人。有尊荣、有事业的人，必须以认识神的话为他们最要紧的事业与尊荣。如今我们在这里看见：
一、读律法在约西亚身上所留下的印象。他撕裂衣服，像一个因本国百姓的罪而羞愧、因惧怕神的忿怒的人；他久已认为本国的光景因其中所发现的拜偶像与不敬虔之事而堪虞，但他从未想到，竟像现今藉着读给他听的律法书所察觉的那样败坏。撕裂衣服表明他的心因神所受的羞辱、并他所见临到百姓的毁灭而破碎。
二、他因此向神所作的祈求：你们去为我求问主（王下22:13）。
1、我们可以推想他有两件事想要知道：求问，（1.）我们当怎样行；我们当采取什么途径来转消神的忿怒，预防我们的罪所应得的审判。对罪与忿怒的醒悟，应当催促我们这样查问：我们当怎样行才可以得救？我们拿什么来到主面前？你若要这样求问，就当趁早求问，免得迟了。（2.）我们可以指望什么、又必须为什么作准备。他承认说：我们列祖没有听从这书上的话；这书若是正义的准则，那么我们列祖确实是大错特错了。如今诫命既来到，罪就活了，显出是罪来；在律法这面镜子中，他看出本国百姓的罪比他先前所见的更多、更可憎，更显出是罪恶极重的。他由此推断说：我们所惹动的忿怒必然甚大；这书既是神的话——无疑它正是——而神又必信守他的话——无疑他必如此——那么我们就都灭亡了。我从未想到律法的警戒竟如此严厉、圣约的咒诅竟如此可畏，如今我才发觉它们正是这样；这些既然向我们生效，我们就当趁早留心了。要注意：那些真切感受到神忿怒之沉重的人，必然极其切望得着他的恩眷，殷勤查问当如何与他和好。官长应当为他们的百姓查问，竭力研究如何预防他们所见悬在百姓头上的神的审判。
2、约西亚差人去作这查问，（1.）藉着几位大臣，他们的名字记在王下22:12，又记在22:14。这样，他差遣首要之人去伺候这神谕，使神谕得着尊荣。（2.）差到女先知户勒大那里（王下22:14）。说预言的灵这无价之宝，有时不但放在瓦器里，也放在更软弱的器皿里，叫这极大的能力是出于神。米利暗曾帮助领以色列出埃及（弥6:4），底波拉曾审判他们，如今户勒大将神的心意指教他们；她身为人妻，丝毫无碍于她作女先知；婚姻本是人人当尊重的。这是耶路撒冷的福分：当圣经稀少时，他们有先知；正如后来当预言止息时，他们有更多的圣经；因为神从不使自己没有见证，乃要使罪人无可推诿。耶利米和西番雅那时也在说预言，王的使者却以户勒大为他们求问的对象，大概因为她的丈夫在朝中有职位（因为他是掌管礼服的），他们与她相识更多、更久，对她受差遣的把握比对别人更确实；他们大概曾在别的事上请教过她，发觉她口中神的话是真的。她又住得近，因为她住在耶路撒冷一个名叫第二区的地方，是离王宫第二排的房屋。犹太人说她在妇女中、就是在宫廷的命妇中说预言，她自己也是其中之一，她们大概在那地方有自己的居所。有福的是那朝廷，在其辖境之内有一位女先知，并且懂得珍重她。
三、他求问所得着从神来的答覆。户勒大回覆这话，不是用朝臣的口气——请将我谦卑的问安转达陛下，并禀告他，这是我从以色列的神为他所领受的信息——乃是用女先知的口吻，是从那位在他面前万人都站在同一水平之上的神说话——你们告诉那差遣你们来见我的人（王下22:15）。君王虽在我们看来如神，在神面前却不过是人，也必照此待之；因为在他并没有偏待人的事。
1、她使他知道，神为犹大和耶路撒冷所存留的是怎样的审判（王下22:16、17）：我的忿怒必向这地发作；而地狱本身岂不就是神的忿怒向罪人发作的火吗？要注意：（1.）它的程度与持续。它一经发作，总不止息；定命已经出去；如今再想预防已经太迟；耶路撒冷的罪孽必不能用祭物或供物洗净。地狱是不灭的火。（2.）它所关涉的。〔1.〕关乎他们的罪：他们犯这些罪，仿佛是出于蓄意、存心要惹我发怒。这是他们自己点起的火；他们必要惹我，到头来我就被惹动了。〔2.〕关乎神的警戒：我所降的祸是照着犹大王所读那书上的话；圣经就在此应验了。那些不肯被诫命约束的人，必被刑罚约束。神向那不肯悔改的罪人，必如他的话所形容的那样可畏，毫不逊色。
2、她使他知道，神为他所存留的是怎样的怜悯。（1.）他对神的荣耀、对国家的福祉那极大的温柔与关切，得了神的留意（王下22:19）：你便心里敬服。要注意：神必分别那些自我分别的人。一般的百姓心里刚硬、不肯自卑，他的列王前辈那些恶王也是如此，惟有约西亚的心却是柔软的。他领受了神话语的印象，因之战兢、向之降服；他为列祖与本国百姓的罪使神受辱而极其忧伤；他惧怕他所见临到耶路撒冷的神的审判，恳切地祈求免去。这就是心里的柔软；他这样在主面前自卑，并以撕裂衣服、在神面前哭泣表达这些虔敬的情感，大概是在他隐密处；但那位在隐密中察看的主说这是在他面前，他也听见了，又把每一滴温柔的眼泪都收在他的皮袋里。要注意：那最惧怕神忿怒的人，最不至于亲身感受到它。看来利未记26:32那些话（我要使你们的地变为荒场）深深打动了约西亚；因为当他听见那荒场与咒诅，就是神要离弃他们、把他们分别出来归于祸患（因为直到那地步，他们才算荒凉、才算受咒诅），他这才撕裂衣服：那警戒直入他的心。（2.）一段宽限赐下，直到他死后（王下22:20）：我必使你归到你列祖那里。那时的圣徒无疑对死亡那边的福乐有可安慰的盼望，否则归到列祖那里就不会像我们所见的那样屡屡被作为应许的内容。约西亚虽不能挽回那审判本身，神却应许他必不活着看见它；尤其想到他死于壮年、未满四十岁，倘若没有另一个世界使他在其中得着丰盛的赏赐，这对他超群的敬虔不过是微薄的酬报罢了（来11:16）。当义人被收去脱离将临的祸患时，他便进入平安（赛57:1、2）。这就是在此应许约西亚的：你必平平安安地归到坟墓；这话不是指他死的方式（因为他是在战场上被杀的），乃是指它的时候；那是在巴比伦掳掠那大患难之前不久——比起那患难，其余的都算不得什么——所以可以真说，他不曾活着分担那患难，就算是死在平安中了。他死在神的爱与恩眷中，这就确保了一种平安，是任何临死的境况——不，连死在战场上——都不能改变其本质或加以破坏的。
英語原文
The Ruin of Judah Foretold; the Favour Shown to Josiah (623 BC)
¹¹ And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.
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,
¹³ Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.
¹⁴ So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.
¹⁵ And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me,
¹⁶ 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:
¹⁷ Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.
¹⁸ But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard;
¹⁹ Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD.
²⁰ 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 which I will bring upon this place. And they brought the king word again.
We hear no more of the repairing of the temple: no doubt that good work went on well; but the book of the law that was found in it occupies us now, and well it may. It is not laid up in the king's cabinet as a piece of antiquity, a rarity to be admired, but it is read before the king. Those put the truest honour upon their Bibles that study them and converse with them daily, feed on that bread and walk by that light. Men of honour and business must look upon an acquaintance with God's word to be their best business and honour. Now here we have,
I. The impressions which the reading of the law made upon Josiah. He rent his clothes, as one ashamed of the sin of his people and afraid of the wrath of God; he had long thought the case of his kingdom bad, by reason of the idolatries and impieties that had been found among them, but he never thought it so bad as he perceived it to be by the book of the law now read to him. The rending of his clothes signified the rending of his heart for the dishonour done to God, and the ruin he saw coming upon his people.
II. The application he made to God hereupon: Go, enquire of the Lord for me, 2Ki 22:13.
1. Two things we may suppose he desired to know:—"Enquire, (1.) What we shall do; what course we shall take to turn away God's wrath and prevent the judgments which our sins have deserved." Convictions of sin and wrath should put us upon this enquiry, What shall we do to be saved? Wherewithal shall we come before the Lord? If you will thus enquire, enquire quickly, before it be too late. (2.) "What we may expect and must provide for." He acknowledges, "Our fathers have not hearkened to the words of this book; if this be the rule of right, certainly our fathers have been much in the wrong." Now that the commandment came sin revived, and appeared sin; in the glass of the law, he saw the sins of his people more numerous and more heinous than he had before seen them, and more exceedingly sinful. He infers hence, "Certainly great is the wrath that is kindled against us; if this be the word of God, as no doubt it is, and he will be true to his word, as no doubt he will be, we are all undone. I never thought the threatenings of the law so severe, and the curses of the covenant so terrible, as now I find them to be; it is time to look about us if these be in force against us." Note, Those who are truly apprehensive of the weight of God's wrath cannot but be very solicitous to obtain his favour, and inquisitive how they may make their peace with him. Magistrates should enquire for their people, and study how to prevent the judgments of God that they see hanging over them.
2. This enquiry Josiah sent, (1.) By some of his great men, who are named 2Ki 22:12, and again 2Ki 22:14. Thus he put an honour upon the oracle, by employing those of the first rank to attend it. (2.) To Huldah the prophetess, 2Ki 22:14. The spirit of prophecy, that inestimable treasure, was sometimes put not only into earthen vessels, but into the weaker vessels, that the excellency of the power might be of God. Miriam helped to lead Israel out of Egypt (Mic 6:4), Deborah judged them, and now Huldah instructed them in the mind of God, and her being a wife was no prejudice at all to her being a prophetess; marriage is honourable in all. It was a mercy to Jerusalem that when Bibles were scarce they had prophets, as afterwards, when prophecy ceased, that they had more Bibles; for God never leaves himself without witness, because he will leave sinners without excuse. Jeremiah and Zephaniah prophesied at this time, yet the king's messengers made Huldah their oracle, probably because her husband having a place at court (for he was keeper of the wardrobe) they had had more and longer acquaintance with her and greater assurances of her commission than of any other; they had, it is likely, consulted her upon other occasions, and had found that the word of God in her mouth was truth. She was near, for she dwelt at Jerusalem, in a place called Mishneh, the second rank of buildings from the royal palace. The Jews say that she prophesied among the women, the court ladies, being herself one of them, who it is probable had their apartments in that place. Happy the court that had a prophetess within the verge of it, and knew how to value her.
III. The answer he received from God to his enquiry. Huldah returned it not in the language of a courtier—"Pray give my humble service to his Majesty, and let him know that this is the message I have for him from the God of Israel;" but in the dialect of a prophetess, speaking from him before whom all stand upon the same level—Tell the man that sent you to me, 2Ki 22:15. Even kings, though gods to us, are men to God, and shall so be dealt with; for with him there is no respect of persons.
1. She let him know what judgments God had in store for Judah and Jerusalem (2Ki 22:16,17): My wrath shall be kindled against this place; and what is hell itself but the fire of God's wrath kindled against sinners? Observe, (1.) The degree and duration of it. It is so kindled that it shall not be quenched; the decree has gone forth; it is too late now to think of preventing it; the iniquity of Jerusalem shall not be purged with sacrifice or offering. Hell is unquenchable fire. (2.) The reference it has, [1.] To their sins: "They have committed them, as it were, with design, and on purpose to provoke me to anger. It is a fire of their own kindling; they would provoke me, and at length I am provoked." [2.] To God's threatenings: "The evil I bring is according to the words of the book which the king of Judah has read; the scripture is fulfilled in it. Those that would not be bound by the precept shall be bound by the penalty." God will be found no less terrible to impenitent sinners than his word makes him to be.
2. She let him know what mercy God had in store for him. (1.) Notice is taken of his great tenderness and concern for the glory of God and the welfare of his kingdom (2Ki 22:19): Thy heart was tender. Note, God will distinguish those that distinguish themselves. The generality of the people were hardened and their hearts unhumbled, so were the wicked kings his predecessors, but Josiah's heart was tender. He received the impressions of God's word, trembled at it and yielded to it; he was exceedingly grieved for the dishonour done to God by the sins of his fathers and of his people; he was afraid of the judgments of God, which he saw coming upon Jerusalem, and earnestly deprecated them. This is tenderness of heart, and thus he humbled himself before the Lord, and expressed these pious affections by rending his clothes and weeping before God, probably in his closet; but he that sees in secret says it was before him, and he heard it, and put every tear of tenderness into his bottle. Note, Those that most fear God's wrath are least likely to feel it. It should seem that those words (Le 26:32) much affected Josiah, I will bring the land into desolation; for when he heard of the desolation and of the curse, that is, that God would forsake them and separate them to evil (for till it came to that they were neither desolate nor accursed), then he rent his clothes: the threatening went to his heart. (2.) A reprieve is granted till after his death (2Ki 22:20): I will gather thee to thy fathers. The saints then, no doubt, had a comfortable prospect of happiness on the other side death, else being gathered to their fathers would not have been so often made the matter of a promise as we find it was. Josiah could not prevail to prevent the judgment itself, but God promised him he should not live to see it, which (especially considering that he died in the midst of his days, before he was forty years old) would have been but a small reward for his eminent piety if there had not been another world in which he should be abundantly recompensed, Heb 11:16. When the righteous is taken away from the evil to come he enters into peace, Isa 57:1,2. This is promised to Josiah here: Thou shalt go to thy grave in peace, which refers not to the manner of his death (for he was killed in a battle), but to the time of it; it was a little before the captivity in Babylon, that great trouble, in comparison with which the rest were as nothing, so that he might be truly said to die in peace that did not live to share in that. He died in the love and favour of God, which secure such a peace as no circumstances of dying, no, not dying in the field of war, could alter the nature of, or break in upon.
本章开始记述敬虔的好王约西亚在位的事迹；他的良善之所以更显光彩，乃因它正出现在如此众多的罪恶之后——这罪恶他有幸得以改革；又正出现在如此重大的毁灭之先——这毁灭他却未能有幸加以阻止。这里，在概述他的为人之后（2Ki 22:1,2），又特别记载了他所表的敬重，即：一、对神的殿，他加以修葺（2Ki 22:3-7）。二、对神的书，他因诵读而深受感动（2Ki 22:8-11）。三、对神的使者，他于是前去求问他们（2Ki 22:12-14）；并藉着他们，从神得了答覆，那答覆一面威吓耶路撒冷必遭毁灭（2Ki 22:15-17），一面却向他应许恩待（2Ki 22:18-20）。于是他便着手进行那荣耀的改革之工，这工在下一章里有记载。