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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)
繁體中文
約西亞的敬虔王朝；律法書被宣讀（主前623年）
¹ 約西亞登基的時候年八歲，在耶路撒冷作王三十一年。他母親名叫耶底大，是波斯加人亞大雅的女兒。
² 他行耶和華眼中看為正的事，行他祖大衛一切的道，不偏左右。
³ 到了約西亞王十八年，王打發書記沙番、亞薩利雅的兒子、米書蘭的孫子，到耶和華的殿去，說：
⁴ 你上去見大祭司希勒家，使他將奉到耶和華殿的銀子，就是守門的從民間所收聚的，數一數；
⁵ 交給耶和華殿裡督工的人，他們可以將這銀子交給在耶和華殿裡辦事的人，好修理殿的破壞之處；
⁶ 就是交給木匠、建築工、石匠，買木料和鑿成的石頭修理殿宇。
⁷ 然而他們不必與他們算賬，因為他們辦事誠實。
⁸ 大祭司希勒家對書記沙番說：我在耶和華殿裡得了律法書。希勒家將書交給沙番，沙番就看了。
⁹ 書記沙番到王那裡回話，對王說：你的僕人已將殿裡所找的銀子交在督工和辦事的人手裡了。
¹⁰ 書記沙番又對王說：祭司希勒家遞給我一卷書。沙番就在王面前讀那書。
關於約西亞，此處告訴我們，
I. 他登基時非常年幼（2Ki 22:1），只有八歲。所羅門說：邦國阿，你的王若是孩童，你就有禍了！但邦國阿，你的王若是這樣的孩童，你就有福了！我們英國的以色列曾有一位這樣的孩童王——愛德華六世。約西亞因年幼，尚未受到他父親和祖父榜樣的不良影響，很快便看出他們的錯誤，神也賜恩使他借他們受警戒。見以西結書18:14-22等。
II. 他行耶和華眼中看為正的事（2Ki 22:2）。請看神恩典的主權——父親被略過，任憑他死在罪中；兒子卻是蒙揀選的器皿。請看那恩典的得勝——約西亞生於惡父，既沒有好的教育也沒有好的榜樣，周圍許多人無疑勸他跟從他父親的腳蹤行，很少人給他甚麼好的指教，然而神的恩典使他成為傑出的聖徒，把他從那野橄欖上砍下來，接在好橄欖上（Ro 11:24）。這恩典沒有作不成的事。他走在一條好道上，不像他一些起初行得好卻偏離的先祖那樣偏左或偏右。左右兩邊都有偏差，但神保守他在正路上；他既沒有陷入迷信，也沒有陷入不敬虔。
III. 他關心聖殿的修繕。這事是在他作王第十八年行的（2Ki 22:3）。比較歷代志下34:8。他開始尋求耶和華要早得多（從歷代志下34:3可見），但恐怕改革的工作進展緩慢，並遇到許多阻力，所以直到他的權力完全穩固，才能成就他所願所謀的。我們未成年時不可避免地損失了時間，這一思想當激勵我們，一旦成年便當以更大的熱心事奉神。既已起步晚，就更需要努力。他打發秘書沙番去見大祭司希勒家，查核守門人為此用途所收聚的銀子（2Ki 22:4）；因為看來他們籌款的方法與約阿施所用的差不多（2Ki 12:9）。百姓一次奉獻一點，擔子就不覺得重；既是自願的奉獻，就無人怨言。他吩咐他把這些收來的銀子用於修繕聖殿（2Ki 22:5,6）。如今看來，工人（如在約阿施的日子一樣）表現極好，所以沒有與他們算賬（2Ki 22:7）。這句話固然是為稱讚工人——他們贏得了誠實的聲譽——但是否也是稱讚那些雇用他們的人，我就不知道了；人說（我們的俗話）連自己的父親的錢也當數過；與工人算賬並非多餘，好叫別人也對他們的誠實滿意。
IV. 在修繕聖殿時，律法書被喜樂地尋見並呈到王面前（2Ki 22:8,10）。有人以為這書是摩西五經的原稿，是摩西親筆所寫；另有人以為不過是一個古老而權威的抄本。最可能的是摩西所吩咐存放在至聖所裡的那一本（申命記21:24-26等）。1. 看來，這律法書已遺失或不見了。也許是被人粗心地丟在一邊而無人理會，扔在某個角落（正如有些人扔他們的聖經一樣），被不知道其價值的人遺忘了；或是被某些拜偶像的王或其爪牙惡意藏起來，他們或因神的護理、或因自己的良心受制，未能將其燒毀，卻把它埋藏起來，指望它永遠不再見天日；又或如一些人所以為的，是被一些愛護它的人小心藏起，免得落入仇敵手中。無論保存它的工具是誰，我們都當承認其中有神的手。若這是當時僅存的摩西五經權威抄本，而它（可以這樣說）如此僥倖存活、如此險些滅亡，我希奇所有善人的心不為那神聖的寶藏戰抖，如以利為約櫃戰抖一樣；我也確知我們如今有理由跪在地上感謝神，因他借希勒家在此時尋見這書的奇妙護理——在他不求的時候尋見他（Isa 65:1）。若聖經不是出於神，它就不能存留至今；神對聖經的看顧，明明表示他對它的關注。2. 無論這是否當時僅存的權威抄本，看來其中所載的事對王自己和大祭司都是新的；因為王聽見朗讀之後便撕裂衣服。我們有理由相信，無論是論到王當抄寫一份律法書的誡命，還是每第七年當眾朗讀律法的誡命（申命記17:18，31:10,11），已很久沒有遵行了；當維持宗教的既定方法被忽略時，宗教本身很快就要衰微。但另一方面，若律法書已遺失，似乎難以斷定約西亞憑甚麼法則去行耶和華眼中看為正的事，以及祭司和百姓又憑甚麼維持他們宗教的禮儀。我倒以為百姓普遍所接受的，是律法的摘要，就像我們的法令節本一樣，是祭司為免去自己抄寫和百姓閱讀全書的麻煩，而提供給他們的——一種類似禮儀書的東西，指導他們宗教的各樣遵守，卻略去了他們認為可以略去的部分，特別是那些應許和警告（利未記26:1-14，申命記28:1-68等），因為我注意到，正是律法的這些部分最使約西亞受感動（2Ki 22:13），因為這些對他是新的。任何從聖經中作出的摘要、摘錄或選集（雖然各有其用），都不能像聖經本身那樣有效地傳遞和保存對神和他旨意的認識。律法書在百姓中既是如此罕見之物，百姓如此敗壞也就不足為奇了；沒有異象，民就放肆。 那些企圖使他們墮落的人，無疑用盡了一切方法要把那書從他們手中奪去。羅馬教會若不禁止聖經的使用，就無法維持對聖像的敬拜。3. 律法書如此及時地重見天日，以引導和激勵約西亞已開始的這可稱頌的改革，這是神極大的恩典，也是對約西亞和他百姓施恩的記號。當神在他的百姓中高舉他的律法、使它得尊榮，並賜下增加聖經知識的方法時，這就是神為那百姓存留憐憫的記號。把聖經翻譯成各地方言，是脫離教皇制改革的榮耀、力量和喜樂。當注意，他們正在從事一件善工——修繕聖殿——的時候，尋見了律法書。那些照自己所知的盡本分的人，必得著知識的加增。凡有的，還要加給他。律法書是他們為修繕聖殿所付的一切心思和花費的豐厚回報。4. 祭司希勒家對這發現極其喜樂。「哦，」他對沙番說，「與我同樂吧，因為我尋見了律法書，Eureka, eureka——我尋見了，我尋見了那無價之寶。來，把它帶到王那裡去；這是他冠冕上最珍貴的寶石。在他面前讀它吧。他行在他祖大衛的道上，他若像大衛，必喜愛律法書並歡迎它；那必成為他的喜樂和他的謀士。」
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)
繁體中文
猶大傾覆的預言；向約西亞所施的恩惠（主前623年）
¹¹ 王聽見律法書上的話，便撕裂衣服。
¹² 王吩咐祭司希勒家、沙番的兒子亞希甘、米該亞的兒子亞革博、書記沙番，和王的臣僕亞撒雅，說：
¹³ 你們去為我、為百姓、為猶大眾人，以這書上的話求問耶和華；因為我們列祖沒有聽從這書上的話，沒有遵著書上所記的一切去行，耶和華就向我們發了大怒。
¹⁴ 於是祭司希勒家、亞希甘、亞革博、沙番、亞撒雅，都去見女先知戶勒大；戶勒大是掌管禮服的沙龍的妻子，沙龍是哈珥哈斯的孫子、特瓦的兒子。（戶勒大住在耶路撒冷第二區。）他們請問於她。
¹⁵ 她對他們說：耶和華以色列的神如此說：你們去告訴那差遣你們來見我的人說：
¹⁶ 耶和華如此說：看哪，我必降禍與這地方和其中的居民，就是猶大王所讀那書上的一切話。
¹⁷ 因為他們離棄我，向別神燒香，用他們手所作的一切惹我發怒；所以我的怒氣必向這地方發作，總不熄滅。
¹⁸ 至於那差遣你們來求問耶和華的猶大王，你們要這樣對他說：耶和華以色列的神如此說：論到你所聽見的話：
¹⁹ 因為你心裡柔和謙卑，在耶和華面前自卑——你聽見我所說攻擊這地方和其上居民的話，就是他們必成為荒涼、被咒詛——又撕裂衣服，在我面前哭泣。因此我已聽允你。這是耶和華說的。
²⁰ 所以看哪，我必使你歸到你列祖那裡，你必平平安安歸入墳墓；你要看見我降與這地方的一切災禍，你的眼必不看見。他們就回覆王去了。
我們再也沒有聽見修繕聖殿的事：無疑那善工進展順利；但殿中尋見的律法書如今佔據了我們的心，也理當如此。它並未被當作一件古董、一個令人讚嘆的珍品收在王的內室裡，而是在王面前被宣讀。那些真心尊重聖經的人，是天天研讀它、與它相交、以這糧為食、靠這光行走的人。有尊榮和事務在身的人，當把對神話語的認識看作自己最好的事務和尊榮。此處我們看到，
I. 朗讀律法在約西亞心中留下的印象。他撕裂衣服，像一個為百姓的罪羞愧、為神的烈怒懼怕的人；他早已因國中充斥的偶像崇拜和不敬虔而認為國勢不妙，但他從未想到情況如今被律法書所揭示的這般惡劣。他撕裂衣服，象徵他為神所受的羞辱、以及他看見即將臨到他百姓的毀滅而心碎。
II. 他因此向神所作的懇求：你們去為我求問耶和華（2Ki 22:13）。
1. 我們可以推測他想知道兩件事：——「求問，（1）我們當怎樣行；當採取甚麼途徑來轉消神的怒氣、避免我們罪所應得的審判。」對罪和怒氣的感悟當促使我們如此追問：我們當怎樣行才能得救？我們當用甚麼來朝見耶和華？ 你們若要如此求問，就當趕快求問，免得太遲。（2）「我們當預期甚麼，又當為甚麼作預備。」他承認：「我們列祖沒有聽從這書上的話；若這是正確的法則，我們列祖必定大錯。」如今誡命來到，罪就活了，顯出是罪；在律法的鏡子裡，他看見自己百姓的罪比從前所見的更多更重，更是極其罪惡。他由此推論：「*耶和華的怒氣向我們發作實在甚大，*這必定不錯；若這是神的話——無疑是的——而他又要信實守約——無疑他會的——那我們就全都完了。我從前從未想到律法的威脅如此嚴厲、聖約的咒詛如此可怕，如今才發現確實如此；若這些仍要向我們執行，我們當及時醒悟。」當注意，那些真正體會神烈怒之重的人，不能不極其懇切地尋求他的恩惠，並探究如何與他和好。官長當為百姓求問，並研究如何防止他們所看見懸在百姓頭上的神的審判。
2. 約西亞差人去求問，（1）借他的一些重臣——他們的名字記在2Ki 22:12，又記在2Ki 22:14。如此他借著差遣一流的人物去侍候神的諭言來尊榮它。（2）去見女先知戶勒大（2Ki 22:14）。那無價之寶——預言的靈——有時不僅被放在瓦器裡，更被放在軟弱的器皿裡，為要顯明這極大的能力是出於神。米利暗曾幫助領以色列出埃及（Mic 6:4），底波拉曾治理他們，如今戶勒大教導他們明白神的心意；她作妻子絲毫不妨礙她作女先知；婚姻在人人都是尊重的。耶路撒冷在有聖經可讀之前有先知，正如後來預言止息之後有更多聖經一樣，都是神的憐憫；因為神從不使自己沒有見證，因為他要不讓罪人有任何借口。耶利米和西番雅此時正在說預言，然而王的使者卻以戶勒大為諭言，大概是因為她丈夫在宮中任職（他是掌管禮服的），他們與她相識更久更深，對她的職分比對任何別人都更有把握；他們大概曾因別的事請教過她，並發現她口中所傳神的話是真實的。她住得近，因她住在耶路撒冷一個叫做米什內（第二區）的地方——離王宮第二排建築。猶太人說她在婦女中間——在宮廷貴婦中間——說預言，她自己就是其中之一；她們大概在那地方有自己的住處。有女先知在朝廷範圍之內，又懂得如何看重她，這朝廷是有福的。
III. 他從神那裡所得的回答。戶勒大並非用朝臣的口吻回答——「請代我向陛下致以卑微的敬意，並讓他知道這是我從以色列的神那裡為他帶來的信息」——而是用女先知的口吻，奉那使萬人站在同一水平之上的主說話：你去告訴那差遣你們來見我的人（2Ki 22:15）。君王在我們看來是神，在神看來卻是人，也必如此被對待；因為他不偏待人。
1. 她讓他知道神為猶大和耶路撒冷所存的審判（2Ki 22:16,17）：我的怒氣必向這地方發作；地獄本身豈不就是神向罪人發作的烈怒之火麼？當注意，（1）它的程度和持久。它已發作到總不熄滅的地步；判令已出，如今想要防止已經太遲；耶路撒冷的罪孽不能借祭物或供物得贖。地獄是不滅的火。（2）它的關聯，[1] 與他們的罪：「他們犯罪，仿佛是設計好的，故意要惹我發怒。這是他們自己點的火；他們要惹動我，終於我被他們惹動了。」[2] 與神的警告：「我所降的災，正如猶大王所讀那書上的話；聖經在此應驗了。那不肯受誡命約束的，必受刑罰約束。」不肯悔改的罪人必發現神正如他的話語所說的那樣可怕。
2. 她讓他知道神為他所存的憐憫。（1）經上記念了他對神的榮耀和國度的福祉所存極大的柔軟和關切（2Ki 22:19）：你心裡柔和。當注意，神必分別那些自甘分別的人。一般百姓心硬不自卑，他邪惡的先王也是如此，但約西亞的心是柔軟的。他領受神話語的印象，為之戰兢並順服；他為他列祖和百姓犯罪羞辱神極其憂傷；他懼怕他看見臨到耶路撒冷的神的審判，並懇切地求免。這便是心裡的柔軟，他如此在耶和華面前自卑，並借著撕裂衣服、在神面前哭泣來表達這些敬虔的情感——大概是在他的內室；但那在暗中察看的，說這是在他面前作的，他聽見了，並把每一滴柔軟的眼淚裝入他的皮袋。當注意，那些最怕神烈怒的人最不可能感受它。看來利未記26:32那些話大大感動了約西亞：我必使地荒涼；因為他聽見荒涼和咒詛——即神要離棄他們、把他們分別出來歸於災禍（因為在那未臨到之前，他們既不荒涼也不受咒詛）——便撕裂衣服：這威脅直擊他的心。（2）一個緩刑被批准，直到他離世之後（2Ki 22:20）：我必使你歸到你列祖那裡。那時的聖徒無疑對死後另一邊的福樂有舒暢的盼望，否則「歸到列祖那裡」就不會像我們所見的那樣常常作為應許。約西亞不能挽回審判本身，但神應許他必不活著看見它，這（特別考慮到他盛年離世，不到四十歲）作為他傑出敬虔的回報實在太少，若沒有另一個他必大得賞賜的世界（Heb 11:16）。當義人從禍患中被取去，他必進入平安（Isa 57:1,2）。這是此處對約西亞的應許：你必平平安安歸入墳墓；這話不是指他死的方式（因為他是在陣上被殺的），而是指死的時候；那是在被擄巴比倫——那場大災——之前不久，與之相比其餘的災都算不得甚麼，所以那不活著看見那場大災的人，實可說是平安而死了。他死時是在神的愛和恩惠中，這愛和恩惠所確保的平安，是任何死亡的境遇——即使死在戰場上——都不能改變其性質或打破的。
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.
本章開始記述善良的王約西亞的統治。他的善良之所以更加耀眼，是因為它出現於極大的邪惡之後（他有改革那邪惡的尊榮），又出現於極大的毀滅之前（他卻沒有阻止那毀滅的尊榮）。此處先記他一般的品格（2Ki 22:1,2），接著特別記述他對以下各方的敬重：I. 對神的殿——他加以修繕，2Ki 22:3-7。II. 對神的書——他讀了深受感動，2Ki 22:8-11。III. 對神的使者們——他隨即向他們求問，2Ki 22:12-14；他藉著他們從神那裏得了答覆，其中威脅耶路撒冷要被毀滅（2Ki 22:15-17），卻又應許向他施恩（2Ki 22:18-20）。於是他著手從事下一章所記那項榮耀的改革之工。