Text -- 2 Kings 22:15-20 (NET)

22:15 and she said to them: “This is what the Lord God of Israel says: ‘Say this to the man who sent you to me: 22:16 “This is what the Lord says: ‘I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read. 22:17 This will happen because they have abandoned me and offered sacrifices to other gods, angering me with all the idols they have made. My anger will ignite against this place and will not be extinguished!’” 22:18 Say this to the king of Judah, who sent you to seek an oracle from the Lord: “This is what the Lord God of Israel says concerning the words you have heard: 22:19 ‘You displayed a sensitive spirit and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. You tore your clothes and wept before me, and I have heard you,’ says the Lord. 22:20 ‘Therefore I will allow you to die and be buried in peace. You will not have to witness all the disaster I will bring on this place.’”’” Then they reported back to the king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 22:15

She uses no compliments.

Wesley: 2Ki 22:15

Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons.

Wesley: 2Ki 22:17

Gods made with hands.

Wesley: 2Ki 22:19

He trembled at God's word. He was grieved for the dishonour done to God by the sins of his people. He was afraid of the judgments of God, which he saw coming on Jerusalem. This is tenderness of heart.

Wesley: 2Ki 22:20

That is, in a time of public peace: for otherwise he died in battle. Besides, he died in peace with God, and was by death translated to everlasting peace.

JFB: 2Ki 22:12-15

The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit.

JFB: 2Ki 22:12-15

A friend of Jeremiah (Jer 26:24).

JFB: 2Ki 22:15-20

On being consulted, she delivered an oracular response in which judgment was blended with mercy; for it announced the impending calamities that at no distant period were to overtake the city and its inhabitants. But at the same time the king was consoled with an assurance that this season of punishment and sorrow should not be during his lifetime, on account of the faith, penitence, and pious zeal for the divine glory and worship which, in his public capacity and with his royal influence, he had displayed.

Clarke: 2Ki 22:17

My wrath shall be kindled - The decree is gone forth; Jerusalem shall be delivered into the hands of its enemies; the people will revolt more and more; towards them longsuffering is useless; the wrath of God is kindled, and shall not be quenched. This was a dreadful message.

Clarke: 2Ki 22:19

Because thine heart was tender - Because thou hast feared the Lord, and trembled at his word and hast wept before me, I have heard thee, so far that these evils shall not come upon the land in thy lifetime.

Clarke: 2Ki 22:20

Thou shalt be gathered into thy grave in peace - During thy life none of these calamities shall fall upon the people, and no adversary shall be permitted to disturb the peace of Judea, and thou shalt die in peace with God. But was Josiah gathered to the grave in peace? Is it not said, 2Ki 23:29, that Pharaoh-nechoh slew him at Megiddo? On this we may remark, that the Assyrians and the Jews were at peace; that Josiah might feel it his duty to oppose the Egyptian king going against his friend and ally, and endeavor to prevent him from passing through his territories; and that in his endeavors to oppose him he was mortally wounded at Megiddo: but certainly was not killed there; for his servants put him in his second chariot and brought him to Jerusalem, where he died in peace. See 2Ch 35:24. So that, however we take the place here, we shall find that the words of Huldah were true: he did die in peace, and was gathered to his fathers in peace

From the account in the above chapter, where we have this business detailed, we find that Josiah should not have meddled in the quarrel between the Egyptian and the Assyrian kings, for God had given a commission to the former against the latter; but he did it in error, and suffered for it. But this unfortunate end of this pious man does not at all impeach the credit of Huldah; he died in peace in his own kingdom. He died in peace with God, and there was neither war nor desolation in his land: nor did the king of Egypt proceed any farther against the Jews during his life; for he said, "What have I to do with thee, thou king of Judah? I come not against thee, but the house wherewith I have war; for God commanded me to make haste: forbear then from meddling with God, who is with me, that he destroy thee not. Nevertheless, Josiah would not turn his face from him, and hearkened not to the words of Nechoh, from the mouth of God. And the archers shot at King Josiah: and the king said, Bear me away, for I am sore wounded. And his servants took him out of that chariot, and put him in the second chariot, and they brought him to Jerusalem, and he died and was buried in the sepulcher of his fathers;"2Ch 35:21-24

It seems as if the Egyptian king had brought his troops by sea to Caesarea, and wished to cross the Jordan about the southern point of the sea of Tiberias, that he might get as speedily as possible into the Assyrian dependencies; and that he took this road, for God, as he said, had commanded him to make haste.

TSK: 2Ki 22:15

2Ki 1:6, 2Ki 1:16; Jer 23:28

TSK: 2Ki 22:16

Behold : 2Ki 20:17, 2Ki 21:12, 2Ki 21:13; 2Ch 34:24, 2Ch 34:25

all the words : 2Ki 25:1-4; Lev. 26:15-46; Deut. 28:15-68, Deu 29:18-23, Deu 30:17, Deu 30:18, Deu 31:16-18; Deu 32:15-26; Jos 23:13, Jos 23:15; Dan 9:11-14

TSK: 2Ki 22:17

have forsaken : Exo 32:34; Deu 29:24-28, Deu 32:15-19; Jdg 2:12-14, Jdg 3:7, Jdg 3:8, Jdg 10:6, Jdg 10:7, Jdg 10:10-14; 1Ki 9:6-9; Neh 9:26, Neh 9:27; Psa 106:35-42; Jer 2:11-13, Jer 2:27, Jer 2:28

the works : Psa 115:4-8; Isa 2:8, Isa 2:9, Isa 44:17-20, Isa 46:5-8; Mic 5:13

therefore : 1Th 2:16

shall not be : Deu 32:22; 2Ch 36:16; Isa 33:14; Jer 7:20, Jer 17:27; Eze 20:47, Eze 20:48; Zep 1:18

TSK: 2Ki 22:18

the king : 2Ch 34:26-28

thus shall ye : Isa 3:10; Mal 3:16, Mal 3:17

TSK: 2Ki 22:19

thine heart : 1Sa 24:5; Psa 51:17, Psa 119:120; Isa 46:12, Isa 57:15, Isa 66:2, Isa 66:5; Jer 36:24; Jer 36:29-32; Eze 9:4; Rom 2:4, Rom 2:5; Jam 4:6-10

humbled : Exo 10:3; Lev 26:40, Lev 26:41; 1Ki 21:29; 2Ch 33:12, 2Ch 33:19, 2Ch 33:23; Mic 6:8; 1Pe 5:5, 1Pe 5:6

a desolation : Lev 26:31, Lev 26:32; Deu 29:23; Jer 26:6, Jer 44:22

hast rent : 2Ki 22:17

wept : Num 25:6; Jdg 2:4, Jdg 2:5, Jdg 20:26; Ezr 9:3, Ezr 9:4, Ezr 10:1; Neh 1:4, Neh 8:9; Psa 119:136; Jer 9:1, Jer 13:17, Jer 14:17; Luk 19:41; Rom 9:2, Rom 9:3

I also have : 2Ki 19:20, 2Ki 20:5

TSK: 2Ki 22:20

I will gather : Gen 25:8; Deu 31:16; 1Ch 17:11; 2Ch 34:28

thou shalt : During thy life, none of these calamities shall fall upon thee nor thy people; no adversary shall be permitted to disturb the peace of Judea; and thou shalt at last ""be gathered into thy grave in peace.""Now, though it is stated that Pharaoh-Necho slew him at Megiddo, yet the Assyrians and the Jews were at peace; and though Josiah might feel it his duty to oppose the Egyptian king’ s going against his friend and ally, and that, in his endeavours to oppose him, he was mortally wounded at Megiddo, yet certainly he was not killed there, but was brought to Jerusalem, where he died in peace.

gathered : 2Ki 23:29, 2Ki 23:30; Psa 37:37; Isa 57:1, Isa 57:2; Jer 22:10, Jer 22:15, Jer 22:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 22:16

All the words of the book - The "words"here intended are no doubt the threatenings of the Law, particularly those of Lev. 26:16-39 and Deut. 28:15-68. Josiah had probably only heard a portion of the Book of the Law; but that portion had contained those awful denunciations of coming woe. Hence, Josiah’ s rending of his clothes 2Ki 22:11, and his hurried message to Huldah.

Barnes: 2Ki 22:17

Have burned incense - In the marginal reference the corresponding phrase is: "have served other gods, and worshipped them."Its alteration to "have bnrned incense"points to the fact that the favorite existing idolatry was burning incense on the housetops to Baal Jer 19:13; Jer 32:29 and to the host of heaven 2Ki 21:3.

Barnes: 2Ki 22:19

See the marginal references.

Barnes: 2Ki 22:20

In peace - The death of Josiah in battle 2Ki 23:29 is in verbal contradiction to this prophecy, but not in real opposition to its spirit, which is simply that the pious prince who has sent to inquire of the Lord, shall be gathered to his fathers before the troubles come upon the land which are to result in her utter desolation. Now those troubles were to come, not from Egypt, but from Babylon; and their commencement was not the invasion of Necho in 608 B.C., but that of Nebuchadnezzar three years later. Thus was Josiah "taken away from the evil to come,"and died "in peace"before his city had suffered attack from the really formidable enemy.

Poole: 2Ki 22:17

The works of their hands gods made with hands. This she adds to aggravate their folly and contempt of God, in preferring such vain and idle things before him.

Poole: 2Ki 22:20

In peace i.e. in a time of public peace, and the tranquility of thy kingdom; or so as

thou shalt not see all the evil which I will bring upon this place as the following words explain it; for otherwise he died in battle, 2Ki 23:29 . Besides, he died in peace with God, and was by death translated to everlasting peace.

Gill: 2Ki 22:15

And she said unto them,.... The king's messengers:

thus saith the Lord God of Israel; being immediately inspired by him, she spake in his name, as prophets did:

tell the man that sent you to me; which may seem somewhat rude and unmannerly to say of a king; but when it is considered she spake not of herself, but representing the King of kings and Lord of lords, it will be seen and judged of in another light.

Gill: 2Ki 22:16

Thus saith the Lord, behold, I will bring evil upon this place, and upon the inhabitants of it,.... Destruction to the place, and captivity to the inhabitants of it:

even all the words of the book which the king of Judah hath read; particularly what is contained in Lev 26:14, even all the curses in it, as in 2Ch 34:24.

Gill: 2Ki 22:17

Because they have forsaken me,.... My worship, as the Targum; his word and ordinances:

and have burnt incense unto other gods; to Baal, to the host of heaven, and other Heathen deities:

that they might provoke me to anger with all the works of their hands: their idols of wood, stone, gold, and silver, which their hands had made, to worship; than which nothing was more provoking to God:

therefore my wrath shall be kindled against this place, and shall not be quenched; the decree for the destruction of Jerusalem was gone forth, and not to be called back; the execution of it could not be stopped or hindered by cries, prayers, entreaties, or otherwise; this wrath of God was an emblem of the unquenchable fire of hell, Mat 3:12.

Gill: 2Ki 22:18

But to the king of Judah, which sent you to inquire of the Lord,.... That is, with respect to him, or what may concern him:

thus shall ye say unto him; carry back this message to him as from the Lord he desired to inquire of:

thus saith the Lord God of Israel, as touching the words which thou hast heard: read out of the law, concerning the destruction of the land, and its inhabitants therein threatened.

Gill: 2Ki 22:19

Because thine heart was tender,.... Soft like wax, and susceptible of impressions; or was "moved", or "trembled", as the Targum; for God has respect to such as are of contrite hearts, and tremble at his word, Isa 66:2,

and thou hast humbled thyself before the Lord; external humiliation, such as in Ahab, was regarded by the Lord, much more internal and cordial humiliation is regarded by him, see 1Ki 21:29,

when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse; as in Lev 26:1.

and hast rent thy clothes, and wept before me; as expressive of the inward contrition, sorrow, and grief of his heart:

I also have heard thee, saith the Lord: his cries and prayers.

Gill: 2Ki 22:20

Behold therefore, I will gather thee unto thy fathers,.... To his godly ancestors, to share with them in eternal life and happiness; otherwise it could be no peculiar favour to die in common, as his fathers did, and be buried in their sepulchres:

and thou shall be gathered into thy grave in peace; in a time of public peace and tranquillity; for though he was slain in battle with the king of Egypt, yet it was what he was personally concerned in, and it was not a public war between the two kingdoms, and his body was carried off by his servants, and was peaceably interred in the sepulchre of his ancestors, 2Ki 23:29, as well as he died in spiritual peace, and entered into eternal peace, which is the end of the perfect and upright man, as he was, Psa 37:37 but this chiefly regards his not living to be distressed with the calamities of his nation and people, as follows:

and thine eyes shall not see all the evil which I will bring upon this place: he being removed first, though it came upon it in the days of his sons:

and they brought the king word again; of what Huldah the prophetess had said unto them.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 22:16

¹ tn Heb “all the words of the scroll which the king of Judah has read.”

NET Notes: 2Ki 22:17

¹ tn Or “burned incense.”

² tn Heb “angering me with all the work of their hands.” The translation assumes that this refers to idols they have manufactured (note the preceding reference to “other gods,” as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”

NET Notes: 2Ki 22:19

¹ tn Heb “Because your heart was tender.”

² tn Heb “how I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.” The final phrase (“horror and a curse”) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22.

NET Notes: 2Ki 22:20

¹ tn Heb “Therefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”

² tn Heb “your eyes will not see.”

Geneva Bible: 2Ki 22:17

Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the ^{( h )} works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.

^{( h )} The works of man's hand here signifies all that man invents beside the word of God, which are abominable in God's service.

Geneva Bible: 2Ki 22:19

Because thine heart was ^{( i )} 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.

^{( i )} Meaning, that he repented as they that do not repent are said to harden their heart, (Psa 95:8).

Geneva Bible: 2Ki 22:20

Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in ^{( k )} peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.

^{( k )} Upon which we may gather that the anger of God is ready against the wicked when God takes his servants out of this world.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 22:1-20

1 Josiah's good reign.

3 He takes care for the repair of the temple.

8 Hilkiah having found a book of the law, Josiah sends to Huldah to enquire of the Lord.

15 Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah's time.

MHCC: 2Ki 22:11-20

The book of the law is read before the king. Those best honour their Bibles, who study them; daily feed on that bread, and walk by that light. Convictions of sin and wrath should put us upon this inquiry, What shall we do to be saved? Also, what we may expect, and must provide for. Those who are truly apprehensive of the weight of God's wrath, cannot but be very anxious how they may be saved. Huldah let Josiah know what judgments God had in store for Judah and Jerusalem. The generality of the people were hardened, and their hearts unhumbled, but Josiah's heart was tender. This is tenderness of heart, and thus he humbled himself before the Lord. Those who most fear God's wrath, are least likely to feel it. Though Josiah was mortally wounded in battle, yet he died in peace with God, and went to glory. Whatever such persons suffer or witness, they are gathered to the grave in peace, and shall enter into the rest which remaineth for the people of God.

Matthew Henry: 2Ki 22:11-20

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, 2Ki 22:17): 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 (Lev 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, Isa 57:2. 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.

Keil-Delitzsch: 2Ki 22:15-19

The reply of Huldah the prophetess. - Huldah confirmed the fear expressed by Josiah, that the wrath of the Lord was kindled against Jerusalem and its inhabitants on account of their idolatry, and proclaimed first of all (2Ki 22:16, 2Ki 22:17), that the Lord would bring upon Jerusalem and its inhabitants all the punishments with which the rebellious and idolaters are threatened in the book of the law; and secondly (2Ki 22:18-20), to the king himself, that on account of his sincere repentance and humiliation in the sight of God, he would not live to see the predicted calamities, but would be gathered to his fathers in peace. The first part of her announcement applies "to the man who has sent you to me"(2Ki 22:15), the second "to the king of Judah, who has sent to inquire of the Lord"(2Ki 22:18). "The man"who had sent to her was indeed also the king; but Huldah intentionally made use of the general expression "the man,"etc., to indicate that the word announced to him applied not merely to the king, but to every one who would hearken to the word, whereas the second portion of her reply had reference to the king alone. הזּה המּקום , in 2Ki 22:16, 2Ki 22:19, and 2Ki 22:20, is Jerusalem as the capital of the kingdom. In 2Ki 22:16, הסּפר כּל־דּברי is an explanatory apposition to רעה . 2Ki 22:17. "With all the work of their hands,"i.e., with the idols which they have made for themselves (cf. 1Ki 16:7). The last clause in 2Ki 22:18, "the words which thou hast heard,"is not to be connected with the preceding one, "thus saith the Lord,"and על or ל to be supplied; but it belongs to the following sentence, and is placed at the head absolutely: as for the words, which thou hast heart - because thy heart has become soft, i.e., in despair at the punishment with which the sinners are threatened (cf. Deu 20:3; Isa 7:4), and thou hast humbled thyself, when thou didst hear, etc.; therefore, behold, I will gather thee to thy fathers, etc. לשׁמּה להיות , "that they (the city and inhabitants) may become a desolation and curse."These words, which are often used by the prophets, but which are not found connected like this except in Jer 44:22, rest upon Lev 26 and Deut 28, and show that these passages had been read to the king out of the book of the law.

Keil-Delitzsch: 2Ki 22:20

To gather to his fathers means merely to let him die, and is generally applied to a peaceful death upon a sick-bed, like the synonymous phrase, to lie with one's fathers; but it is also applied to a violent death by being slain in battle (1Ki 22:40 and 1Ki 22:34), so that there is no difficulty in reconciling this comforting assurance with the slaying of Josiah in battle (2Ki 23:29). בּשׁלום , in peace, i.e., without living to witness the devastation of Jerusalem, as is evident from the words, "thine eyes will not see,"etc.

Constable: 2Ki 18:1--25:30

III. THE SURVIVING KINGDOM chs. 18--25

In this third major section of 1 and 2 Kings the writer showed that the captivity of Judah was also a natural consequence of not following the covenantal relationship with Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom. This part of the book concludes with events that happened in Judah immediately following the Babylonian Captivity in 586 B.C.

Constable: 2Ki 22:1--23:31

D. Josiah's Good Reign 22:1-23:30

Since Josiah was eight years old when his father died at age 22, he must have been born when Amon was only 14. It was very common both in the ancient Near East generally and in Israel for kings to marry very young and to father children when they were early teenagers.¹³²

The years Josiah ruled were 640-609 B.C., 31 years. During his reign Ninevah, the capital of Assyria, fell in 612 B.C., as did the Assyrian Empire in 609 B.C., to Babylon. Thus world leadership passed from Assyria to Babylon during Josiah's reign.¹³³

Constable: 2Ki 22:3--23:28

2. Josiah's reforms 22:3-23:27

Josiah began to seek Yahweh when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). His reforms were more extensive than those of any of his predecessors. One of them was the repair of Solomon's temple (v. 5; cf. 12:4-16). He began this project when he was 26.

". . . Josiah rules during years in which Assyria fades but also those in which Babylon is not yet ready to rule as far west as Judah and in a time when Egypt does not yet attempt to rule the smaller nations north of the border. Judah thereby gets a rest from its constant role as political football."¹³⁴

It seems probable that Manasseh or Amon had destroyed existing copies of Israel's covenant constitution since there is every reason to believe that Hezekiah knew the Mosaic Law (cf. chs. 18-20). This would not have been difficult because in ancient times there were few copies of even official documents. Josiah's shock at hearing the Law read points to the fact that people had been unfamiliar with it for a long time. Verse 13 is especially helpful in understanding Josiah's perception of and response to God's will. He was a genuinely humble man who trembled at the Word of the Lord. Josiah made monotheism the official theology again, but it is hard to say how many of the people abandoned other gods. The prophets who wrote then bewailed the lack of true godliness in the nation.

Other prophets beside Huldah lived in and around Jerusalem at this time: Jeremiah (Jer. 1:1), Zephaniah (Zeph. 1:1), and perhaps Nahum and Habakkuk. Nevertheless for reasons unexplained in the text the king sought this prophetess in her residence in Jerusalem's Second Quarter (v. 14; i.e., the southern, lower part of the city topographically). His willingness to seek guidance from a woman demonstrates Josiah's humility. God would judge Judah, but He would spare Josiah because he humbled himself under Yahweh's authority (v. 19). The king would die in peace (v. 20). His death in 609 B.C. was four years before King Nebuchadnezzar's first attack on Jerusalem in 605 B.C.

Josiah died in battle (vv. 29-30). The promise of his dying in peace therefore probably means that he would die before God ended the peace of Jerusalem by bringing Nebuchadnezzar against it. Some commentators have taken the promise as referring to the fact that Josiah evidently died at peace with God.¹³⁵

Josiah did not wait for the completion of the temple renovation before he assembled the people and personally read some parts of the Mosaic Law to them (23:2). Perhaps he read the portions that dealt with God's covenant with Israel (i.e., Lev. 26; Deut. 28-30) or perhaps Deuteronomy 12-26 or 5-30.¹³⁶ He then rededicated himself to Yahweh, and the people renewed their commitment to the covenant as a nation (v. 3; cf. 2:3; Exod. 19:8; Josh. 24:21-24).

Putting the ashes that burning the relics connected with Baal worship created on the Bethel altar would have made it unclean (v. 4). Evidently Josiah scattered more ashes on the graves of the common people because they had been idolaters (v. 6). Male prostitutes had apparently been living in the side rooms of the temple (v. 7). The king excluded the Levitical priests who had offered sacrifices on the high places from serving at the rededicated altar. Nevertheless he permitted them to eat the unleavened bread the worshippers brought to the temple (v. 9; cf. Lev. 6:9 10, 16). Topheth was the place where child sacrifice had taken place (v. 10; cf. 16:3; Josh. 15:8). The people had also used horses and chariots to honor the sun (v. 11). This was a common practice in the ancient Near East.¹³⁷ The Mount of Destruction was the southern hill of the Mount of Olives, later known as the Hill of Corruption (cf. 1 Kings 11:5, 7).

Josiah finally destroyed Jeroboam's altar at Bethel (v. 15) and desecrated the site. The young prophet from Judah had predicted Josiah's actions back in Jeroboam's day (v. 16; cf. 1 Kings 13:2-3). The king even extended his purges into Israelite territory (vv. 19-20).

Josiah also replaced pagan worship with revived Yahweh worship. He conducted his Passover celebration with more attention to the Law than anyone had done since the days of the judges. Teraphim (v. 24) were household gods that some people thought were oracles and sources of prosperity. Josiah was Judah's most careful king regarding the Mosaic Covenant (v. 25). Hezekiah was remarkable for his trust in Yahweh (18:5), and Josiah excelled in obedience to Yahweh.

Notice that in the sequence of reforms that the writer narrated the discovery of the Law (22:8-13) that took place during the repairing of the temple (22:3-7) led to the other reforms. This order is another indication of the writer's purpose. He emphasized the centrality of the Law in Israel's life.¹³⁸

Guzik: 2Ki 22:1-20

2 Kings 22 - King Josiah Finds the Book of the Law

A. The beginnings of Josiah's reforms.

1. (1-2) A summary of the reign of Josiah, the son of Amon.

Josiah was eight years old when he became king, and he reigned thirty-one years in Jerusalem. His mother's name was Jedidah the daughter of Adaiah of Bozkath. And he did what was right in the sight of the LORD, and walked in all the ways of his father David; he did not turn aside to the right hand or to the left.

a. Josiah was eight years old when he became king: Unusually, this young boy came to the throne at eight years of age. This was because of the assassination of his father.

i. "At last, after more than three hundred years, the prophecy of 'the man of God out of Judah' is fulfilled (1 Kings 13:2)." (Knapp)

b. He did what was right in the sight of the LORD: This was true of Josiah at this young age; but it is really more intended as a general description of his reign rather than a description of him at eight years of age.

2. (3-7) Josiah tells Hilkiah to repair the temple.

Now it came to pass, in the eighteenth year of King Josiah, that the king sent Shaphan the scribe, the son of Azaliah, the son of Meshullam, to the house of the LORD, saying: "Go up to Hilkiah the high priest, that he may count the money which has been brought into the house of the LORD, which the doorkeepers have gathered from the people. And let them deliver it into the hand of those doing the work, who are the overseers in the house of the LORD; let them give it to those who are in the house of the LORD doing the work, to repair the damages of the house; to carpenters and builders and masons; and to buy timber and hewn stone to repair the house. However there need be no accounting made with them of the money delivered into their hand, because they deal faithfully."

a. In the eighteenth year of King Josiah: According to 2 Chronicles 34, this repair of the temple was preceded by a definite commitment to God when Josiah was 16, then some four years later an iconoclastic purge attacking idolatry in Judah.

i. "The Chronicler (2 Chronicles 34-35) appears to present a two-stage sequence of events: (i) the purification of religious practices in Judah, Jerusalem and Naphtali in Josiah's twelfth year, and (ii) a continuing reformation stimulated by the discovery of the Book of the Law in the eighteenth year. But this may be a presentation to fit in with the Chronciler's particular emphases." (Wiseman)

ii. "If Josiah had not yet seen a copy of this book, (which is not impossible,) yet there was so much of the law left in the minds and memories of the people, as might easily persuade and direct him to all that he did till this time." (Poole)

iii. It is possible that Josiah was motivated to rebuild the temple after hearing (or remembering) that this was what King Jehoash did many years before (2 Kings 12).

b. Let them give it to those who are in the house of the LORD doing the work, to repair the damages of the house: Josiah understood that the work of repair and rebuilding the temple needed organization and funding. He paid attention to both of these needs when he commanded Hilkiah to begin the work on the temple.

i. According to Jeremiah 1:1-2. the Prophet Jeremiah was the son of this particular priest Hilkiah. Jeremiah began his ministry during the reign of King Josah.

3. (8-10) The Book of the Law is found and read.

Then Hilkiah the high priest said to 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. So Shaphan the scribe went to the king, bringing the king word, saying, "Your servants have gathered the money that was found in the house, and have delivered it into the hand of those who do the work, who oversee the house of the LORD." Then Shaphan the scribe showed the king, saying, "Hilkiah the priest has given me a book." And Shaphan read it before the king.

a. I have found the Book of the Law in the house of the LORD: According to Deuteronomy 31:24-27, there was to be a copy of this Book of the Law beside the ark of the covenant, beginning in the days of Moses. The word of God was with Israel, but it was greatly neglected in those days.

i. This neglect could only happen because Judah was in prolonged disobedience to God.

· Deuteronomy 17:18-20 tells us that each king was to have a personal copy of the law, and he was to read it.

· Deuteronomy 31:9-13 tells us that the entire law was to be read to an assembly of the nation once every 7 years at the Feast of Tabernacles to keep the law before the people.

· The Levites, scattered among the country, also had the implied responsibility to teach the law to the people of Israel.

ii. The first we know of a public reading of the law is in Joshua 8:30. The next we hear of it is during the reign of Jehoshaphat (2 Chronicles 17:7), more than 500 years later. Then, in the reign of Josiah there was another public reading of the law (2 Chronicles 34:30), more than 250 years after Jehoshaphat. Of course, there might have been public readings of the law as commanded here which are not recorded; but the fact that some are recorded probably means they were unusual, not typical.

iii. Some believe that the particular portion of the law that was found and read before King Josiah was the Book of Deuteronomy. "The identification with Deuteronomy rests on the dependence of some of Josiah's actions on the book (e.g. 23:9, cf. Deuteronomy 18:6-8; and the impact of the prophecies predicting exile; the support Deuteronomy 17:14 gives to nationalistic aspirations, etc.)." (Wiseman)

iv. "Was this the autograph of Moses? It is very probable that it was; for in the parallel place, 2 Chronicles 34:14, it is said to be the book of the law of the Lord by Moses. It is supposed to be that part of Deuteronomy, (Deuteronomy 28-30, and 31,) which contains the renewing of the covenant in the plains of Moab, and which contains the most terrible invectives against the corrupters of God's word and worship." (Clarke)

b. And he read it: It seems remarkable that this was even worthy of mention - that the high priest found the word of God and a scribe read it. Yet the word of God was no neglected in those days that this was worthy of mention.

i. Shaphan simply told the king, "Hilkiah the priest has given me a book." "Shaphan did not despise the book, but he had not yet, like many a modern scribe, realized the importance of that blessed volume. Then - after 'money,' and 'overseers,' and 'workmen,' have all been mentioned - 'then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book' - only a book!" (Knapp)

c. Shaphan read it before the king: Here the word of God spreads. It had been forgotten and regarded as nothing more than an old, dusty book. Now it was found, read, and spread. We should expect some measure of spiritual revival and renewal to follow.

i. Throughout the history of the God's people, when the word of God is recovered and spread, then spiritual revival follows. It can begin as simply as it did in the days of Josiah, with one man find and reading and believing and spreading the Book.

ii. Another example of this in history is the story of Peter Waldo and his followers, sometimes known as Waldenses. Waldo was a rich merchant who gave up his business to radically follow Jesus. He hired two priests to translate the New Testament into the common language and using this, he began to teach others. He taught in the streets or wherever he could find someone to listen. Many common people came to hear him and started to radically follow Jesus Christ. He taught them the text of the New Testament in the common language and was rebuked by church officials for doing so. He ignored the rebuke and continued to teach, eventually sending his followers out two by two into villages and market places, to teach and explain the scriptures. The scriptures were memorized by the Waldenses, and it was not unusual for their ministers to memorize the entire New Testament and large sections of the Old Testament. The word of God - when found, read, believed, and spread - has this kind of transforming power.

iii. "It is interesting to note the popularity of animal names for persons in this period. 'Shaphan' means 'rock badger' and 'Achbor' means 'mouse.' 'Huldah' the name of the prophetess introduced in the next section, means 'mole.'" (Dilday)

B. King Josiah is confronted with the Book of the Law.

1. (11) The initial reaction to the discovery of the Book of the Law.

Now it happened, when the king heard the words of the Book of the Law, that he tore his clothes.

a. When the king heard the words of the Book of the Law: The hearing of God's word did a spiritual work in King Josiah. It was not merely the transmission of information; the hearing of God's word had an impact of spiritual power on Josiah.

b. He tore his clothes: The tearing of clothing was a traditional expression of horror and astonishment. In the strongest possible, Josiah showed his grief on his own account and on account of the nation. This was an expression of deep conviction of sin, and a good thing.

i. Revival and spiritual awakening are marked by such expressions of the conviction of sin. Dr. J. Edwin Orr, in The Second Evangelical Awakening in Britain, recounted some examples from the great movement that impacted Britain and the world in 1859-1861:

· "At the commencement of the prayer-meeting, a sturdy looking man (who had been coming to the chapel every night but going away hardening his heart) jumped on to a form, and speaking out before all the people, said, 'Do you know me?' The praying men answered, 'Yes'. 'What am I then?' he said. They replied, 'A backslider'. 'Well, then,' said he, 'I will be a backslider no longer; all of you come to Jesus with me,' and he fell in an agony of prayer for God to have mercy on him; indeed the anguish and desire of his soul was too much for him, for he swooned away on the floor before us all. His wife was one of the first converted the previous week, and only that evening had sent up a request that God would save her husband, who was a poor miserable backslider. About thirty that night professed to obtain mercy . . ."

· In the town of Coleraine, Northern Ireland, a schoolboy was under so much conviction of sin that he couldn't continue on in class. The teacher sent him home in the company of another boy, who was already converted. On the way home to two boys noticed an empty house and stopped there to pray. The unhappy boy found peace and returned to the classroom immediately to tell the teacher: "I am so happy: I have the Lord Jesus in my heart!" His testimony had a striking effect on the class, and boy after boy slipped outside the classroom. The teacher peeked out the window and saw boys kneeling in prayer all around the schoolyard. The teacher was so convicted that he asked the first converted boy to minister to him. Finally the whole school was in such a state that the administrators sent for pastors to come and minister to the students, teachers, and parents and people were receiving ministry at the school until 11:00 that night.

· A high-ranking army officer described the conviction of sin in his Scottish town: "Those of you who are ease have little conception of how terrifying a sight it is when the Holy Spirit is pleased to open a man's eyes to see the real state of heart. . . . Men who were thought to be, and who thought themselves to be good, religious people . . . have been led to search into the foundation upon which they were resting, and have found all rotten, that they were self-satisfied, resting on their own goodness, and not upon Christ. Many turned from open sin to lives of holiness, some weeping for joy for sins forgiven."

ii. This conviction of sin is the special work of the Holy Spirit, even as Jesus said in John 16:8: "And when He has come, He will convict the world of sin."

2. (12-13) King Josiah seeks the LORD.

Then the king commanded Hilkiah the priest, Ahikam the son of Shaphan, Achbor the son of Michaiah, Shaphan the scribe, and Asaiah a servant of the king, saying, "Go, inquire of the LORD for me, for the people and for all Judah, concerning the words of this book that has been found; for great is the wrath of the LORD that is aroused against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us."

a. Go, inquire of the LORD for me: It wasn't that King Josiah knew nothing of God or how to seek him. It was that he was so under the conviction of sin that he did not know what to do next.

b. For great is the wrath of the LORD that is aroused against us: Josiah knew that the kingdom of Judah deserved judgment from God. He could not hear the word of God and respond to the Spirit of God without seriously confronting the sin of his kingdom.

3. (14-17) God's word to the Kingdom of Judah: Judgment is coming.

So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe. (She dwelt in Jerusalem in the Second Quarter.) And they spoke with her. Then she said to them, "Thus says the LORD God of Israel, 'Tell the man who sent you to Me, "Thus says the LORD: 'Behold, I will bring calamity on this place and on its inhabitants; all the words of the book which the king of Judah has read; because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. Therefore My wrath shall be aroused against this place and shall not be quenched.' " ' "

a. Huldah the prophetess: We know little of this woman other than this mention here (and the similar account recorded in 2 Chronicles 34:22). With the apparent approval of King Josiah, Hilkiah the priest consulted this woman for spiritual guidance. It wasn't because of her own wisdom and spirituality, but that she was recognized as a prophetess and could reveal the heart and mind of God.

i. There were certainly other prophets in Judah. "Though the contemporary prophet Jeremiah is not mentioned, he commended Josiah (Jeremiah 22:15-16) and the prophet Zephaniah (1:1) was at work in this reign." (Wiseman) Yet for some reason - perhaps spiritual, perhaps practical - they chose to consul Huldah the prophetess.

ii. "We find from this, and we have many facts in all ages to corroborate it, that a pontiff, a pope, a bishop, or a priest, may, in some cases, not possess the true knowledge of God; and that a simple woman, possessing the life of God in her soul, may have more knowledge of the divine testimonies than many of those whose office it is to explain and enforce them." (Clarke)

b. I will bring calamity on this place and on its inhabitants: Josiah knew that Judah deserved judgment, and that judgment would indeed come. Judah and its leaders had walked against the LORD for too long, and would not genuinely repent so as to avoid eventual judgment.

c. All the words of the book: God's word was true, even in its promises of judgment. God's faithfulness is demonstrated as much by His judgment upon the wicked as it is by His mercy upon the repentant.

4. (18-20) God's word to King Josiah: The judgment will not come in your day.

"But as for the king of Judah, who sent you to inquire of the LORD, in this manner you shall speak to him, 'Thus says the LORD God of Israel: "Concerning the words which you have heard; because your heart was tender, and you humbled yourself before the LORD when you heard what I spoke against this place and against its inhabitants, that they would become a desolation and a curse, and you tore your clothes and wept before Me, I also have heard you," says the LORD. Surely, therefore, I will gather you to your fathers, and you shall be gathered to your grave in peace; and your eyes shall not see all the calamity which I will bring on this place." ' " So they brought back word to the king.

a. Because your heart was tender: Josiah's heart was tender in two ways. First, it was tender to the word of God and was able to receive the convicting voice of the Holy Spirit. Second, it was tender to the message of judgment from Huldah in the previous verses.

b. You shall be gathered to your grave in peace: Though Josiah died in battle, there are at least three ways that this was true.

· He died before the great spiritual disaster and exile came to Judah.

· He was gathered to the spirits of his fathers, who were in peace.

· He died in God's favor, though by the hand of an enemy.

c. Your eyes shall not see all the calamity which I will bring on this place: This was God's mercy to Josiah. His own godliness and tender heart could not stop the eventual judgment of God, but it could delay it. Inevitable judgment is sometimes delayed because of the tender hearts of the people of God.

i. God delayed judgment even in the case of Ahab, who responded to a word of warning with a kind of repentance (1 Kings 21:25-29).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 22 (Chapter Introduction)

Overview

2Ki 22:1, Josiah’s good reign; 2Ki 22:3, He takes care for the repair of the temple; 2Ki 22:8, Hilkiah having found a book of the law, Josiah sends to Huldah to enquire of the Lord; 2Ki 22:15, Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah’s time.

Poole: 2 Kings 22 (Chapter Introduction)

KINGS CHAPTER 22 .

Josiah’ s good reign; his care for the repair of the temple, 2Ki 21:1-7 . Hilkiah found a book of the law; the king by it understandeth God’ s threatenings against backsliders, and by Huldah the prophetess inquireth of the Lord, 2Ki 21:8-14 . She prophesieth the destruction of Jerusalem, but not in Josiah’ s time, 2Ki 22:15-20 .

MHCC: 2 Kings 22 (Chapter Introduction)

(2Ki 22:1-10) Josiah's good reign, His care for repairing the temple, The book of the law found.

(2Ki 22:11-20) Josiah consults Huldah the prophetess.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 22 (Chapter Introduction)

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, 2Ki 22:2), 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.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 22 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 22

This chapter begins with the age and character of Josiah king of Judah, 2Ki 22:1, relates his orders for repairing the temple, 2Ki 22:3, his attention to the book of the law, which was found, and read to him, and the effect it had upon him, 2Ki 22:8, the command he gave to certain persons to inquire of the Lord about it, who applied to Huldah the prophetess, 2Ki 22:12, who returned an answer by them to the king, foretelling the destruction of Jerusalem, and giving the reason of it, and at the same time assuring the king it should not be in his days, 2Ki 22:15.