Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 22
CHAP. XXII.
IOsiah was eight years old when he began to reign, and reigned 31 years, &c.] And V. 1.And he is also set forth by his mothers name and parentage, which was Iedidiah, signifying the beloved of God, and it seemeth that she had not this name by chance, but the divine providence appointing it, because she bare so excellent a sonne, Iosiah, signifying the salvation of God, as he was named before in the time of Ieroboam, and prophesied 344. years before he was born, and indeed by him was Israel saved all his time, both spiritually by being delivered from the bondage of idolatry, and corporally saved from the invasion of forreign enemies.
He did that which was right in the sight of the Lord, &c.] As his father was most wicked, he was most godly, for which cause he is compared with the first king, V. 2.who was notable for godlinesse, even David, from whose wayes he is said not to have declined; that is, his wayes of sincere seeking to promote the worship and service of the true God onelyonly. Whereas v. 3. he passeth immediatly from this to repairing of the temple anno 18. of his reign, omitting to say what good he did before.
This defect is supplied 2 Chr. 34. 3. In the 8 year of his reign he being yet a child, 2 Chro. 34. 3.he began to seek the Lord, and in the 12, he cleansed Iudah and Ierusalem, from the high places groves, and images, &c. It seemeth, that he was godly brought up, in that he began so soon to declare himself, what course he would take, viz. follow on in the steps of David; which is meant, when he saith, that he then began to seek the Lord. Before this he was too young to make any such expression, and in that he did it now being but sixteen years old, it appears that the grace of God wrought Note. betimes in his heart, and other youth should hereby be stirred up to do the like. Such an other was our Henry the … th, who being dissolute before, suddenly turned saint, being very young; and Edward the sixt was another very Iosiah. In the 12 year, when he was but 20, he sought to reform others under his dominion, by demolishing V. 4, 5.all idols and their appurtenances in all places, yea in thus doing he proceeded so farre, that he beat the images and altars of Baal to dust, and burnt Baals priests bones upon them; and passing out of the bounds of the kingdome of Iudah, V. 6. V. 7.he purged the cities also of Manasleh, Ephraim, Simeon, and Nephtali, yea all the parts of the land of Israel. And how hee proceeded in doing this, is more particularly shewed, and more largely, 2 King. 23. 4. although this relation be 2 King. 23. 4.there misplaced. For it followeth after …he repairing of the temple and the covenant making, in the eighteenth, &c. of Iosiah, whereas this was done from the 12 to the eighteenth, wherefore it seemeth that the writer of the Kings regarded not order so much, but onelyonly to set truly down the particulars done. And the writer of the Chronicles putting things in order, regarded not so much to relate every particular, as being a thing done before, and therefore is so brief, as that without any mention making of purging the temple, wherewith indeed this godly king is said to have begun, 2 King. 23. 4. he passeth on to the worke of his eighteenth year, wherein order was taken for repairing the temple. That we may then more fully understand how Iosiah proceeded, in purging Iudah and Ierusalem, we must look back from the Chronicles to the 2 Kings 23. 4. He commanded first Hilkiah the priest and other priests, to carry out of the house of the Lord, all the instruments of Baal, &c. and burnt them, and carried the ashes thereof to Bethel, which was, as Junius noteth, under the dominion of the kings of Iudah, as being Junius.taken from Ieroboam, by Abijam the sonne of Rehoboam, 2 Chron 13. 19. and because it was by Ieroboam made a place of abhominable idolatry, this godly king to disgrace it the more, caused this base dust to be carried thither, as to a most prophane place, and soon after upon the altar there, burnt mens bones, and then brake it down Bethel …. miles from Jerusalem. H. B.and burnt it to ashes, v. 15. What these vessels were, it is not said, but it may be conceived, that as for the service of the Lord there were precious vessels of gold and silver, as censers, basons, dishes, bowles, spoons, &c. so there were many such for superstitious uses about Baal, and the hoste of heaven. Yet as precious as they were, Iosiah thought them not fit to be put to any other use, then to be burnt to powder, as the cursed goods of Iericho, that there might remain no remembrance of them, for the entangling of others afterwards. And the like care is hereby commended Note. to all godly princes, and not to do as Manasseh, when he turned to remove appurtenances of idolatry onelyonly, and to cast them out, seeing so they may soon be brought in again, as those that he cast out were by Amon, but utterly to abolish them. Moreover in speaking of the vessels made to Baal, it is added, and to the grove, which was, saith Wolphius, a place of pleasure near to the Lords house, in one of the Wolphius.courts, where men and women met together and satisfied their fleshly lusts under the shade of the trees planted there. But more probably, by grove here is meant the image of the grove before spoken of 2 King. 21. 7. because vessels were not made to groves, but to idols, for the service of which, groves used to be planted where they were worshipped. 2 Chron. 34. 4. The dust of this burning, which is said to have been carried to Bethel, is carried and strewed upon dead mens graves, that is, the graves of idolaters, to shew the basenesse both of idols and idolaters, and what they shall come unto, viz. to be as the dust, which is troden under foot, that none might be infatuated thus any more, to worship any such base and refuse stuffe.
And he caused to cease the wizards, &c. or priests of the idols.] Hebr. foreign 2 King. 23. 5.sometime rendred one of these wayes by Ierom, and sometime another; some, saith Wolphius, think that the word cometh from burning, because they carried fire to burn incense to their idols. Pagninus deriveth the word from foreign, to be blacked, because idols priests did put on black garments. Whatsoever they were, it is certain, that they were the servitors of idols, being set up and having maintenance from the wicked kings of Iudah, to do this impious service, like unto which are Iesuites and Monks, to whom maintenance hath been given from princes and great persons, who were superstitious, to perform blinde devotions, whereby they Note. thought good would redound to their souls, and to their whole families. But as Iosiah caused them to cease doing so any more, dissolving those nests of unclean birds, and converting their means doubtlesse to better uses; so should all Christian kings do, that would come into favour with God.
He made the grove also to be taken out of the house of the Lord, and burnt it in the V. 6.valley of Chedron, &c.] This grove is called the idol of the grove, ch. 21. 7. which Manasseh made, touching which see there; it is not to be understood as properly spoken of a grove planted with trees, but of an image called the grove, or grove image, because brought out of a grove thither; which is also intimated, in that it was carried as other images and vessels, and burnt in Chedron, and the dust thereof was strewed upon mens graves, whereas not dust, but ashes come of the burning of trees. And indeed it cannot be conceived, how a grove should be in the house of the Lord, or in so short a time, for Amon stood but two years, neither did he any other thing, but renew the idolatry of his father Manasseh, who planted no grove there, but set up the image of the grove, which also after his repentance, he is said to have cast out, 2 Chron. 33. 15.
Vers. 7. He destroyed also the houses of masculine harlots or Sodomites, Iunius Junius. Lyra.The stewes in the house of the Lord. The Vulgar Lat. The litle houses of the effeminate. That is, saith Lyra, of the priests of that idol, who are so called, because they were gelt. But of this see before in the time of Asa, 1 King. 15. 12. and of Ieboshaphat, chap. 22. 47. Where women weaved little houses to the grove. That is, saith Lyra, curtaines, where with being enclosed as in little houses they prostituted themselves to such as came unto them to the honour of the idol, as the priests commanded them, holding therefore that they did well, for so much as they did not so out of lust, but in obedience. Oh a nation blindly lead, that could be made beleeve they did well, when they consented to such foule and abominable sinning, and therefore such as needed purgation at this time. Neither is it improbable, seeing Note. Popish priests at this day have the faith of silly women as much subjected to them, as those idolatrous priests had.
Vers. 8. And bringing the priests out of the cities of Iudah, he defiled the high places, where they burnt incense from Gebah to Beershebah.] That is, from one end of the kingdome of Iudah to another, for Gebah was the farthest city Northward in the tribe of Benjamin, as Iunius noteth from 1 King. 15. 16. and Beersheba in the tribe of Iudah Southward, Iudg. 20. 1. [And the high places of the Junius.gates] That is, not sparing the idols of any, but destroying even those, that were let up by great men, and rulers, whose judgement seats were in the gates of the cities and there they had set up altars, amongst whom Iehoshuah governour of the city Ierusalem is named as the chiefe. Wolphius thinketh, that the priests, who Wolphius. Lyra.are said to have offered incense in the high places, did it to idols, but Lyra better, to the Lord, yet because the temple was the onelyonly place, they were caused to leave those places, they being now destroyed, which divers godly kings had before spared, and permitted sacrificing in them; which they would not doubtlesse have done, unlesse the sacrificing there had been to the Lord, as Manasseh after his conversion, and Asa, who is said in the Chronicles to have destroyed the high places, but 2 King. 15. the people are said still to have sacrificed in them, he destroyed those, that were made to idols, but permitted those wherein it was sacrificed to the Lord. Moreover, that which here followeth, viz. that they had portions of food allowed them to live upon after this, sheweth that they offered not to idols, for if they had done so, they had been idols priests; and so most probably should have beene slaine, as other idolatrous priests were, v. 20. He slew all the priests of the high places. But these were onelyonly from henceforth put from their ministery for that their offence, but had maintenance out of the priests meanes allowed unto them, as long as they lived, but no more, I suppose, then necessary for their sustenance, because otherwise they should have suffered onelyonly in their honour, but being for this cased of the burden of his service, it would have been counted as no punishment for their errour past. After this example such as are taken from the Note. executing of the office of the Popish priesthood, ought to be judged unfit to be imployed in the reformed, if without them enough others may be had: if not, such as turne, may be imployed, but the rest not, seeing there is no agreement betwixt God and idols.2 Cor. 6. 16. V. 10.
Vers. 10. He also defiled Tophet in the valley of the son of Hinnom.] That is, a pleasant place nigh unto dedicated to the idol Moloch, where they used to make their very children to passe through the fire, being called Tophet, signifying tympanum a taber, because the priests of that idol played upon tabers at the time of sacrificing, that the noise of the children crying which were offered, might not be heard, …s is more at large shewed upon Levit. 18. 21. and in the history of Ahaz. And he is said to have defiled this place, that is, saith Pellican, by filling Pellican.it with dead mens bones, that it might be unfit for sacrificing there any more, see vers. 14.
Vers. 11. He also tooke away the horses, which the kings of IUdah had given to the V. 11.Sunne, &c.] That is, some idolatrous kings of them. But whether these were images of horses onelyonly and of a chariot, wherein the heathen thought the Sume to be drawne about; or very horses drawing a chariot in honour of the Sunne, is doubted. Christian expositours for the most part hold the first, R. Solomon the second, saying, That every morning some were carryed out in that chariot at the Sun rising to wards it to salute the Sunne in the kings name. Wolphius conjectureth, that the image of the Sunne was placed in a glorious chariot, and that horses being Wolphius.kept for the purpose were at certaine times made to draw it about in honour of the Sunne, which he groundeth upon Macrobius, who saith, That there was amongst the Heliopolitans a golden image of Apollo, or the Sunne without a beard carried about in a chariot after the manner of the images of the gods, which were carryed in pompe at the time of the Circensian playes. And this seemeth to me most probable, because it is said, The kings gave them to the Sunne, not made them, as if they had beene images, and he caused them to cease, as speaking of things living, as before of idols priests, v. 5. whom no man doubteth, but that he slew them, and why should we not then in like manner hold, that here the killing of these hones dedicated to such superstition is meant, and the rather because he is mediately said to have burnt the chariot with fire, and why not the horses also, if they had been onelyonly images of horses? The place, where this idolatry was done was at the entering of the Lords house, that is, East ward, as thought most apt for the Sunnes rising there, and yet not very neare that house, because it is said to have been in the suburbs, at the chamber of Nethanmelech.
This idolatry Iunius noteth out of Strabo to have beene derived from the Persians, Junius.and he saith, They were the suburbs of the city of David, that is, Sion, where the Idol stood.
Vers. 12. And the altars which were upon the roofe of Ahaz his parlour, which V. 12.the kings of Iudah had made.] So excessive was this Ahaz in multiplying places of idolatry, that he set up some on the top of his owne house, and most probably Amon the sonne of Manasseh did the like, and Manasseh also, for which it is said, [which the kings of Iudah had made] but Iosiah pulleth them downe, and the altars set up first by Manasseh in the courts of the Lords house, and restored againe after that they had been by him upon his repentance cast out, by Amon his son.
The high places also, which were before Ierusalem set up by Solomon, &c.] Of V. 13.Solomons setting up of these high places see before, 1 King. 11. 7. and what idols those were to the honour of whom he set them up. And the destroying of these is specially named, because this fact argued a notable resolution against all that might be said in regard of Solomons wisdome, who set them up, Art thou wiser then Solomon? Iosiah cared not what might be said, seeing he did that, which true zeale …nd piety required. And in his example we are taught not to be moved to impogne Note. the lesse any superstition in the Church, because men most eminent for wisdome and learning have long agoe brought it in, used, and countenanced it a for if it be a corruption, true piety will not be hereby hindered from beating it downe, seeing in the wisest there is some folly, and in the most holy some blemishes which we must take heed of, although we reverence them for the excellencies that were in them.
If it shall seem strange, that these abhominations were put down no sooner in the dayes of some other godly king his predecessour, as of Asa, Iehoshaphat, or Hezekiah? It is to be held, that although they were godly and zealous, yet God had one all that while in his minde called Iosiah, to bring into the world, who should in purging the Church somewhat exceed them all, that if after this they should fall to idolatrie again, they might the more justly be given over into the hands of their enemies as desperate, as indeed they were. And herein haply was figured out, what should be done in these latter dayes of the Gospel, in which a great reformation of Note. region hath been made, but it shall come to more perfection yet, the Iewes being also converted; and when after this a relapse shall be made again, destruction by the Lords last coming to judgement shall soon follow. This doubt also touching former godly kings, why they suffered these abhominations to stand in their dayes, hath been further resolved upon. 2 King. 18. 4. Of these high places it is said, as of Tephet, v. 10. he defiled them; and to expresse how, v. 14. he is said to have filled the places, where idols were worshipped, with dead mens bones.
And destroyed the altar at Bethel, which Ieroboam had made.] What power he V. 15.had thus to do, seeing Bethel was in the kingdome of Israel, over which, according to the first division of the two kingdomes, the house of David had no dominion, see before upon v. 4. But forsomuch as v. 19. he is said to have destroyed idolatrie also, in all the cities of Samaria, and 2 Chron. 34. 6, 7. in Simeon and Manasseh, Ephraim, and Nephthalim, and even all over Israel, which were subject to the Assyrians, it is apparant, that his zeal carried him in his holy warre against idolatrie, not onelyonly throughout his kingdome of Iudah, and other parts actually under be deminion, but also through all other parts, where any Israelites yet dwelt, as belonging anciently to the house of David, and without doubt being now willing to subject themselves to that house again, or brought under by his power, which those poor people were not able to resist. OnelyOnly it is probable, that he bauked the citie of Samaria it self, as being inhabited by strangers. Iunius thinketh, that Ephraim Junius.Manasseh, &c. in this place are meant onelyonly such as in those tribes were willing, because in the dayes of Hezekiah his grandfather, it is said, that many of them came to the passeover to Ierusalem. But in such places doubtlesse, they would of themselves have beaten down idolatrie, and Iosiah should not have needed to come amongst them for that purpose. Wherefore I think rather, that he did this whether they of the place were willing or unwilling, not without some reluctation and danger, which might follow to him from the king of Babylon, or Assyria, when he should hear of his bold attempt amongst a people subject unto him, in a matter of so great consequence, viz. the alteration of religion, which commonly beareth more sway with conscionable men, then any other thing. This then shewed a most great courage in Iosiah, carrying through all difficulties; and the difficultie of doing this will appear the greater, if we consider how long idolatrie had continued in the kingdome of Israel to take the deepest rooting; viz. even from the beginning of that kingdome, in which there was never any other king but an idolater. Touching the altar at Bethel in particular, it is noted, that his destroying that was prophesied of in Ieroboams time 1 King. 13. and also the burning of mens bones first upon it, which was now fulfilled by Iosiah his taking them out of their sepulchres and burning them there, thus to defile and make unfit for any such worship for ever this place, which had been formerly this way so grossely abused. Whose bones these were it is not said, 2 Chron. 34. 5. he is said, to have burnt priests bones upon their altars; whereby we may gather, that these were the bones of idolatrous priests, who had served there in their life time; and if any shall think hardly of this fact against the bones of the dead, which had no sense of that which was done unto them, it is justified by the prophesie, wherby he was appointed so to do, and the Lord would have it so done, to shew the abomination wherin he had idols servitors, in that he provided that they should have no rest in their graves, as others commonly have, but be disgraced Note. to the uttermost; and the burning of their bones after death, was a demonstration of their burning in hell fire, to which, idolatry and other foul wickednesses do make all men liable. And this judgement was just, that they who had sacrificed beasts to the devill, should for their bestiall stupidity shewed herein, be themselves sacrificed as beasts; the devill being thus dishonoured in his servitors, where they him most had honoured. Whereas the Antichristian sect have some time done the like, against the oppugners of idols and Antichrist, as against Robert Grosted bishop of Lincoln, and Bucer, it was by a zeal, but not according to knowledge, as in those of whom Christ speaketh, the time shall come, that they which kill you shall think that Joh. 16. 1.they do God service. For the time that this was prophesied of, it was above 300 years before, as hath been already noted, and not till now accomplished, whereby we see, that the words of God shall take effect, and judgements threatned shall be executed, although they may seem to be long deserred, see this also in many examples Note. more.
And he said, what title is that which I see? the men of the place said, it is the sepulchre of the man of God, &c.] Because Iosiah noted this sepulchre above all the V. 17.rest, there are divers conjectures about it. Lyra saith, that it was highest, having a pillar standing at one end, in which was a large inscription, so as was not in any of Lyra.the rest, and this might well move the king to look at it, and thus to enquire. Tostatus, Tostatus. R. Solomon.that he was moved by the instinct of the spirit to note it, that his bones might rest in quiet. R. Solomon, that bryars growing about the other sepulchres, here grew balm; for the Rabbins have inventions for all things. However, it was noted and declared, what sepulchre it was, and it was left untouched; and thus the old prophet, who had deceived this, rested in quiet also, seeing he was laid in the same sepulchre. But the greatest wonder is, that the men of that place so well knowing this, were not moved to abdicate idolatrous worship. But most probably they believed not, till they saw it fulfilled.
From thence the king going on to Samaria her cities, destroyed all the high places, and burnt the priests upon their altars. 2 Chron. 34. 7. He is said, to have destroyed V. 19.all the idols throughout all the land of Israel; that is, where the Israelites inhabited, with whom he had to do. But in Samaria, where strangers inhabited that were of other nations, it is not likely that he medled: because also it is said, 2 King. 17. 41. They feared the Lord, but served idols, both fathers, and children, and childrens children to this day. Then he returned to Ierusalem.
All this being done from the twelfth of Iosiah to his eighteenth year, that is, in sixe years, in which time also it seemeth, that a collection was made for the repairing of the temple, now the godly king taketh order for this work. 2 King. 22. 3. In the eighteenth year of his reign, he sent Shaphan to the house of the Lord, to bid Hilkiah the high Priest prepare the mony, which the porters had gathered of the people, &c. 2 King. 22. 3.Nothing had been done for the reparation of the temple, that we reade of, since the time of Ioash and Iehoiadah, the high Priest, which was before this 234 years, 18 of Ioash, Amaziah 29, Vzziah 52, Iotham 16, Ahaz 15, Hezekiah 29, Manasseh 55, Amon 2, Iosiah 18. Wherefore it is probable, that it was in great decay again, which being espied then in the twelfth year of his reign, the temple was purged, and order, as is here intimated, was presently taken to collect moneys for this work, as had been done before under Ioash, 2 Kin. 12. 4. where the same is said, that is here, of putting the moneys collected into the hands of overseers of the work, and not requiring an account, and therefore shall not need to be here expounded again. OnelyOnly it is to be understood, that 2 Chron. 34. 8. things are more exactly set 2 Chron. 34. 8.down, for it is said not onelyonly that Shaphan the Scribe was sent, but also with him Maasiah the governour of the city, and Ioash the recorder, to confirm the house of the Lord, so Iunius; but the vulgar Latin, to repair; respecting rather the sense, then the proper signification of the word.
Who came to Hilkiah and delivered unto him the moneys gathered of the Manassites, V. 9.Ephraimites, and all Israel and Iudah by the Levites the porters, when they returned to Jerusalem.] Whereby it appeareth, that there was not a cheist set with an hole, as in Ioash his time to put moneys in, but that whilest Iosiah went about destroying idols and altars in all places, they went about gathering moneys for this worke. And in speaking of the work to be done, he addeth, Which is not in Kings: and for the roofe of the houses which the kings of Iudah had destroyed] That is, as Junius conjectureth, of the Priests and Levites houses about the temple, 11. Junius.which haply Manasseh, when he persecuted and slew the priests opposing him in his idolatry threw downe, and Amon likewise, if he upon his repentance repaired them againe. Moreover it is here more expresse, to whom the moneys for this work were delivered without calling them to an account, because they were most faithfull, viz. the overseers of the work, Iasaph and Obadiah, Levites, V 12. Pellican.Merarites, &c. And such, saith Pellican, ought much more to be made Bishops, that is, overseers of the spirit: building under the Gospel, and not any unfaithfull, Note. or not throughly approved for their piety and good conscience.
And when they brought forth the money which had been brought into the house of the V. 14.Lord, Hilkiah found the booke of the Law, &c] It seemeth, that the Levites, who gathered these moneys, v. 9. brought them to the high priest and so they were laid up in the treasury of the temple, untill the kings officers coming, they were before them brought forth againe by the care of the high priest, as had beene done in Ioash his time, that they together might take order with the overseers of the worke to have all things done herewith, that were needfull about the temple. But whereas in Ioash his time besides reparations, that were done, divers gold and silver vessels also are said to have been made of the overplus money, 2 Chron. 24. 14. here nothing is spoken of them although some, because the word confletur pecunia, Sallianus.is used in the Vulgar Lat. hold it to be obscurely intimated, because that word is used to set forth the making of vessels of silver, but Iunius renders it better, absolent, and if the making of it out into vessels were meant, what should there have beene for the reparations? It is most probable, that Hezekiah reigning so lately, from whose time no vessels were taken out of the temple, he left it sufficiently fornished, being a king of so great wealth, as he was, and so there was at this time no need of supplying these, although Iosephus, who is in many things of little credit, saith the contrary.
Touching the book of the Law said here at this time to be found accidentally as Hilkiah took out the money out of the chest in the treasury, it may seeme strange, that it should be spoken of as so rare, seeing such a book was appointed to be kept alwayes in the Arke, and also by the king, that he might continually read therein: Exod. 25. 16. Deut. 17.some of the Hebrews say, that Amon had burnt the books of the Law, which he could finde, in so much as it was thought, that they had all perished; and if it were so, no marvaile, although this being found was produced, as a thing so rare and presently carryed to the king. How ever, it is certaine, that so few books of the law remained in the land, by what meanes soever they were destroyed, that neither the high priest, nor the great Princes of Iudah knew, where to finde one at this time, till that Hilkiah lighted accidentally upon this which haply his predecessour had hidden here from wicked Amon, and then dying left it, no man knowing thereof. For it may be conceived, that there were in those dayes very few such bookes, before that any thing was done against them, because we read not of any but that put in the Arke, and a copy before the priests, the Levites, and another written out of that for the kings use, Deut. 17. 15, 16. Of the Levites copy see also, Deut. 3. 19. and how it was ordained, that they should reade out of this book to the people at the feast of tabernacles, and the Law should be written in plaster Deut. 27. 8.upon stone in a publique place, where every one might read it. In processe of time notwithstanding it seemeth, that they were multiplyed so, that in every Synagogue there was one under the hand of the Rector or Ruler of the Synagogue, because it is said, that Moses was read in their Synagogue every Sabbath day, and Act. 15.because this reading and expounding, (which commonly went together for which it is said, Moses is preached when he is read; and Ezra is said to have done thus) was by the priests; it is said, The priests lips shall preserve knowledge, and they shall enquire the law at his mouth. The ten Commandements were indeed at Nehem. 8. …al. 2. 7. Deut. 6.the first made common, for every father was bidden to write them upon the posts of his house, and to talke of them to his children continually, that they also might know them, but all the books of Moses here called the book of the Law were more rare, as may be gathered from that which hath been said, till that afterwards divers copies being written out, every Synagogue was furnished with one, and most probably some, that were godly disposed, were at the charge to have them in their private houses. If it had beene so yet in Amons time, he could not so easily have deprived the Church of this treasure, and now that one was preserved in the treasury unknowne to any man living, it was the wonderfull providence of him Note. that was the Authour of this blessed book, that although heaven and earth shall passe away, yet not one jot or title of the Law should perish till all be fulfilled. And whereas not onelyonly the books of the Law doe so much abound amongst us, but of the Gospel also at this day, we see, how much we are bound to God, if the commonnesse of these divine books make us not to sleight and neglect them.
The book thus found by the high priest was by him delivered to Shaphan, who carryed it to the king, and after relation made of the moneys taken and delivered 2 King. 22. 8.for the building, he told him of this book, and read it before him; and when Iosiah the king heard it he rent his garments, &c. The place in which he read, that troubled the good king so much, was as Ierom conjectureth, Deut. 8. 9. but there be Hieronym.many Chapters more in that book conteining terrible threatenings against transgressours of the Law, in hearing any of which, and considering the wickednesse of that land a tender heart could not but be smitten. For both his fathers had foulely sinned and the people by grosse idolatryes, which never goe unaccompanied with many other abominations, for which he saw, that grievous judgements hanged over the land, and therefore he sent immediately to enquire of the Lord by Huldah, a Prophetesse, by what means they might be prevented, and most probably that she might pray for the averting of them, as Hezekiah had formerly sent unto Esay, when the kingdome was in danger by Sanneherib, the king of Assyria. Of rending garments to shew the sorrow of the hart hath been spoken before, but for the person, to whom he sent, it may seeme strange, that it was not to Ieremy rather, being a Prophet of more note and a man, then to a woman: for that he had begun to prophesie five yeares before this appeareth, Ier. 1. 2. even in anno 13. of Iosiah, whereas this was done anno 18. so that they doe ill, who bring a reason of this from his minority, saying, that he had not yet begun, or being but young was not so venerable. And as ill doth R. Solomon in saying, that the king feared to send R. Solomon.for him, because he thought he would be more rigid; but a woman, who is by nature more tenderly affected, more milde. For both the king knew, that either of them would speake, as God directed without varying any jot therefrom, for even so Balaam himselfe had done; and being so cast downe by hearing the book read, he doubted not certainly, but that from either of them both he should heare of comfort.
The cause then of his sending to Huldah rather then to Ieremiah was, for that she dwelt nearer, even in some part of Ierusalem. For she is said to have been the wife of Shallum the keeper of the wardrop and to have dwelt in Ierusalem in Mishneh, for so the Septuagint read it, reteining the Hebrew word, but the Vulgar Lat. and other expositours render it [in secunda] that is, either the second gate of the wall, Hieron. de quest. bebr. Lyra. Wolphius.as Ierom, or upon the second wall; for Hezekiah built another wall, as Lyra, or the second part of the city, as some others dividing it either into two or into foure parts, as Wolphius saith. But Ieremiah his dwelling was at Anathoth in Benjamin about two miles from Ierusalem. And haply he was at this time further off, reproving and threatning sinne in another part of the land of Israel, to which he was sent. And it was not without a speciall providence, that they went to her, that this Note. weaker sexe might not be despised; but forsomuch, as sometime God hath vouchsafed to make women instruments of revealing his will touching things to come, as well as men, as Deborah before, and Miriam the sister of Moses, and Hannah after, &c. they might according to their good endowments, have their due honour, and that marriage might not be vilified so much as it is, amongst popish teachers, seeing it hath pleased God to inspire with his spirit, even married women, and men; for some of the prophets were married men, and the high Priest also, who oft times prophesied, as high Priest of that time, as Caiaphas did. Whereas Wolphius seeketh a proof of prophetesses under the new Testament, from 1 Cor. 11. where it is said, A woman praying or prophesying with her head uncovered; saying, that although other women must in the congregation be silent, yet hereby it is shewed, that such as had the spirit of prophesie, were left at liberty to speak there; …e is in this contrary to the current of other expositours, who generally hold, that they are spoken of as prophesying, that are present at the prophesying of the word. And although women have prophesied even under the new Testament, yet it hath not been publikely in the congregation, but privately.
But to return again to Huldah, some Hebrews think, that Shellum her husband was uncle to Ieremiah his father; whereas also some expound the wardrope of the priests, others expound it of the king, and Ierom gathereth yet somewhat more Hieron. lib. 2. cont. Pelagium.from their going to her a woman, viz. that this was done to the reproach of men in those dayes, and to shew, that there was not a good man, who was worthy to be consulted with. But how this can stand, seeing Ieremiah lived then, and Baruch, and Zephaniah, I cannot see.
Say to the man that sent you unto me, &c.] She doth not say [to the man] without V. 15.adding any word to set forth his dignity, out of a minde neglecting to give honour to so great a person, but as Gods deputy she onelyonly uttereth the words of God, with whom there is no respect of persons, or giving of titles, but the king is as another man. Yet when she cometh to speak comfort to him, she altereth her phrase, and saith; But to the king of Iudah, &c. v. 18. To intimate, that although a king is Note. not made by his dignity to differ from another ordinary man before God, yet when he is godly, he shall be honoured even before him, as he is, with the title of a King, or the Captain of my people, according to the name whereby God calleth Hezekiah to Esay, when he sent him unto him. Her saying unto him from the Lord, consisteth of two parts; First of a threatning to the place and to the inhabitants, of all the judgements contained in the book, which should not be turned away, together with the reason, because they forsook the Lord, and offered incense to other V. 16, 17.gods, this being the greatest provocation of all others, and therefore solely mentioned, although they were full of other wickednesses also, as all other idolaters are. And she speaketh of that which was written in the book for the credit thereof, that we might know all things to be most true and certain, which are herein written, and so tremble at hearing the judgements threatned in this book. And she threatneth these judgements without any hope of reversing them, because the Lord, who put these words into her mouth, saw into the wicked hearts of the people, although when the king made a reformation, they seemed to consent unto it. For that their hearts were still bent to idolatry, which was now destroyed, appeareth, because Iosiah was no sooner dead, but the kingdome returned to the former vomit, doing as in the worst dayes of Manasseh, both by idolatry and shedding innocent bloud, chap. 24. 3. and then they fell into the hands of the king of Babylon, according to this threatning, and others before going. Otherwise, if their hearts had been as Iosiahs, they should not have been threatned with the abiding of Gods judgments upon them, without any means of escape, seeing he is gracious to all that Note. truly repent, even when his threatnings are most peremptory and terrible, as to Nineveh, and Manasseh, although not amending when he was threatned, yet amending after wards, his compassion was extended towards him, to take him out of his miserable captivity, and restore him to his kingdome, as hath been before shewed.
The second part of her saying, was touching comfort to godly Iosiah, because his V. 18.heart melted at the hearing of the threatnings of the law, he humbled himself, rent his garments, and wept, and prayed, as is implyed, in that the Lord saith, I have heard; the bringing of these judgements should be respited during his life time, who he promiseth, shall be gathered to his fathers in peace. Touching which last clause, if it be doubted, the common answer is, that although Iosiah thirteen years after fell by the sword of the king of Egypt, yet it may truly be said, that he died in peace; that is, the kingdome enjoying peace, and not being annoyed with war by any enemies, but remaining free from the miseries which warres bring, to the end of his daies: because that king of Egypt moved not warre against him, but professed the contrary, and whereas he perished by his sword, it was by his own seeking, neither did he any more hostile act against the kingdome of Iudah, when he was slain, untill three moneths after, when the time was come that judgements 2 Chron. 36. 2.should begin to work against that place, for the peoples horrible wickednesses. Moreover, as Lyra hath it, he is counted to dye in peace, that dieth, before he seeth the destruction of his people and true religion, which to wise men are so Lyra.grievous, that they prefer dying, before living to see such things; as it is said, 1 Machab. 3. and it is worthy the remembring to this purpose, that Titus the Romane Emperour said to certain priests of the Iews, who escaped hardly from the burning of the Temple, and craved of him to grant them their lives, he commanded, that they should be slain, saying, that they were of degenerous mindes, who desired to overlive their temple and god. He also saith, that he died in peace, because in full assurance to be saved everlastingly, forsomuch as he was a true saint of God. But the former doth best agree, because the peace spoken of was not internall, but externall; the kingdome not being infested by any warres, as it should be afterwards, when so holy a king being gone, and not another good one left to stand in the gap, judgements should have full scope to enter in. And these words, that thy eyes may not see all the evils which I shall bring upon this place, do plainly shew this to be the meaning. Whence note, what benefit cometh by the godly and zealous, it is Note. by such, that all the kingdome is preserved from ruine, seeing it was kept off from Ierusalem, for Iosiah his sake whilest he lived, but so soon as he was dead, without any long delay, the floud-gates of Gods judgements were set open upon it.