1. Ancestral. If his father Amen was not a good man, but the opposite—an insensate idolater and a hardened trangressor (2 Chronicles 33:22, 2 Chronicles 33:23)—his mother Jedidah, "Beloved," the daughter of Adaiah of Boscath (2 Kings 22:1), may have been a good woman, who, like Eunice of later times (2 Timothy 1:5), nurtured her son in the fear of Jehovah. Besides, as that son was six years of age before Manasseh died, he may have received from his aged grandfather such instructions as disposed him to the choice of the true religion of Jehovah. In any case, in him was reproduced the piety of the best sovereigns that had preceded him—in particular of Hezekiah, Jotham, Jehoshaphat, and David.
2. Early. "In the eighth year of his reign, while he was yet young, he began to seek after the God of David his father" (verse 3). Youthful piety, of which Scripture furnishes numerous examples—Samuel (1 Samuel 2:26), Abijah (1 Kings 14:13), Obadiah (1 Kings 18:12), John (Luke 1:80), Jesus (Luke 2:52), Timothy (2 Timothy 1:5)—while beautiful in all, is specially attractive in princes. King Edward VI; besides being a good linguist, "had a particular regard for the Holy Scriptures" (Bishop Burnet). That religion which begins in youth is most likely to be permanent, and certain to be most useful. Christ commends religion to the young (Matthew 6:33).
3. Sincere.
III. HIS ZEALOUS REFORMATION. I. The period of it. Beginning in his twelfth year of reign, i.e. the twentieth of his life, and terminating in his eighteenth year of reign, or the twenty-sixth of his life, it occupied six years in all (verses 3, 8).
2. The scene of it.
3. The manner of it. With "The violence—probably hinted at in the phrase, with their axes". "The reformation executed by the king was earnestly intended; it was thorough, it was comprehensive; but it was above everything violent" (Ewald, 'History of Israel,' 4:237). This appears more distinctly from 2 Kings (2 Kings 23:4-20). But the extirpation of religious, no more than of political abuses, can be carried out without a degree of harshness. Privileged iniquity in Church or in state is always difficult to dislodge.
4. The extent of it. Judah, Jerusalem, and the Israelitish cities already mentioned were purged from high places, Asherim, images and altars (verses 3-7). Particularly
LESSONS.
1. The beauty of early piety.
2. The excellence of Christian zeal.
3. The difficulty of executing reformations.—W.
2 Chronicles 34:8-13
The repairing of the temple by Josiah.
I. THE COMMISSIONERS.
1. Their names. Shaphan the son of Azaliah, the king's secretary (2 Chronicles 34:15); Maaseiah the governor of the city; and Josh the son of Joahaz, the recorder or chronicler.
2. Their business. To repair the house of the Lord. This had been done two centuries before by Joash (2 Chronicles 24:12), and nearly one century before by Hezekiah (2 Chronicles 29:12-19). During the reigns of Manasseh and Amon it had fallen into such disorder that it a third time demanded renovation. In this respect the temple was a melancholy symbol of all human institutions—not excepting such as are religious—which constantly exhibit a tendency as they grow old to become degenerate, and, as a consequence stand in need of periodic reformation and rejuvenescence.
3. Their procedure. Along with Hilkiah the priest—as Joash had acted in concert with Jehoiada, and the king's scribe had co-operated with the high priest's officer (2 Chronicles 24:11, 2 Chronicles 24:12)—they received the money which the Levites that kept the temple doors had collected from the people of Manasseh and Ephraim, and of all the remnant of Israel, and from the inhabitants of all Judah and Benjamin, who, following the plan in vogue since the days of Joash and Jehoiada, cast in their free-will offerings into a box placed in the temple court for the purpose of receiving the voluntary contributions of the faithful towards the good end the king had in view, the repairing of the temple. Having received this money, the three commissioners, along with the high priest, paid it over to the superintendents who had the oversight of the house of the Lord.
II. THE OVERSEERS.
1. Their names.
2. Their duties.
III. THE ARTISANS.
1. Carpenters, or workers in wood, whose business was to prepare timber for couplings and to make beams for the houses, i.e. for the temple and its courts, which the kings of Judah had permitted to fall into decay.
2. Masons, or workers in stone; not to hew, since the stones were already hewn when purchased, but to build—in this perhaps designedly following the example given in the building of the temple (1 Kings 6:7).
IV. THE ASSISTANTS.
1. Scribes, who kept a record of the progress of, as well as the necessary accounts connected with, the work.
2. Officers, who served in different capacities under superiors.
3. Porters, who watched at the several gates of the temple while the work was going on.
LESSONS.
1. The beauty of order,
2. The efficiency secured by division of labour.
3. The value of co-operation.—W.
2 Chronicles 34:14-28
The book of the Law.
I. THE FINDING OF THE BOOK. (2 Chronicles 34:14, 2 Chronicles 34:15.)
1. The finder. Hilkiah the priest (2 Chronicles 34:18), the high priest (2 Chronicles 34:9), 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 (verse 15), though in what part is not stated (verse 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 (verse 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.
(a) The title of the book—"the book of the Law" (verse 15), "a book of the Law of the Lord" (verse 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" (verse 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 (verse 18), it is hardly likely to have been the whole Pentateuch, but may have been Deuteronomy. But the revised translation, "therein" (verse 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 (verse 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.
(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".
(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.
(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. (Deuteronomy 31:18, Deuteronomy 31:19)
1. The reader. Shaphan the scribe, the son of Azaliah (Deuteronomy 31:8), the son of Meshullam (2 Kings 22:1-20:37, one of Josiah's commissioners for the repairing of the temple.
2. The auditor. Josiah (2 Kings 22:18), 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.; Le Deuteronomy 26:14 -46), warnings against idolatry (Le 26:1-30; Deuteronomy 4:15; Deuteronomy 27:15), and perhaps also the directions relating to the observance of the Passover (Exodus 12:1-51.7 and the making of a covenant (Exodus 24:1-18.).
4. The impression. Josiah rent his clothes (Exodus 12:19).
(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.
III. THE INQUIRING ABOUT THE BOOK. (Exodus 12:21-28.) 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.
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.
4. The answer returned to this inquiry.
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.
2 Chronicles 34:30
The value of the Bible.
I. THE BIBLE LOST. An unspeakable calamity.
1. To literature. Remark on the indebtedness of modern literature to the Bible.
2. To religion. Without the support and quickening derived from Scripture religion would speedily become languid.
3. To morality. Contrast in respect of morality countries possessing and countries lacking the Bible.
II. THE BIBLE FOUND. A great mercy. More to be prized than the discovery of gold-mines, which can only contribute to man's material wealth, or even of rare manuscripts by human authors, which enrich chiefly the intellect, the finding of the Bible by an individual or a nation for the first time, or the recovery of it after it has been for some time lost, is:
1. An occasion of great joy, and is usually felt to be such. Witness the gladness of Luther at finding the Bible in the convent at Erfurth. And ought to be:
2. A reason for special thankfulness, as it generally is to all who know its value as a revelation of Divine wisdom and love, and can appreciate its power to influence the hearts and lives of men.
III. THE BIBLE READ. A blessed privilege.
1. Many might read the Bible who do not have it. A sad deprivation. This the case of the heathen generally and of numbers at home. An argument for missions.
2. Many have the Bible, yet do not read it. A grievous sin. This the case with thousands in Christendom to whom God's Word is a strange book. An argument for preaching.
3. Many have the Bible, but cannot read it. A pitiful condition. This the case of those who through defective education or blindness are unable to read. An argument for Christian philanthropy.
4. Many have the Bible and read it. A happy experience. This the case of those who have learnt to recognize in the Bible God's Word, and to appreciate its suitability to their soul's needs. An argument for the inspiration of the Scriptures.
IV. THE BIBLE OBEYED. An indispensable duty.
1. Obedience the end and aim of the Bible. The Bible not written for information merely, but for direction also. Designed not simply for the construction of creeds, but likewise for the regulation of conduct (Matthew 6:24; James 1:22).
2. Obedience the only homage acceptable to the Bible. To read it, admire its literary beauty, study its theology, extol its excellences, circulate it, are good if these acts are accompanied by obedience, but if not they are comparatively worthless.
3. Obedience the best witness to the Divinity of the Bible. "If any man will do his will, he shall know of the doctrine, whether it be of God" (John 7:17). Those who know the Bible best, by giving practical obedience to its precepts are most fully convinced of its heavenly and supernatural origin.
4. Obedience the necessary means for obtaining the blessing of the Bible. Not the hearers of the Word, but the doers thereof, are justified before God (Matthew 7:21; Luke 11:28; Romans 2:13).—W.
2 Chronicles 34:29-33
Judah's last national covenant.
I. THE CIRCUMSTANCES.
1. The time.
2. The place.
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, 2 Chronicles 17:9; 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 24:1-18; 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 (Psalms 19:7, Psalms 19:8; Psalms 119:21, Psalms 119:22, Psalms 119:23), 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 (verse 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.
2 Chronicles
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