2 Kings 22:18

Translation
King James Version
But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard;
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KJV (with Strong's)
But to the king H4428 of Judah H3063 which sent H7971 you to enquire H1875 of the LORD H3068, thus shall ye say H559 to him, Thus saith H559 the LORD H3068 God H430 of Israel H3478, As touching the words H1697 which thou hast heard H8085;
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Complete Jewish Bible
But you are to tell the king of Y'hudah, who sent you to consult ADONAI, that ADONAI the God of Isra'el also says this: 'In regard to the words you have heard,
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Berean Standard Bible
But as for the king of Judah, who sent you to inquire of the LORD, tell him that this is what the LORD, the God of Israel, says: ‘As for the words that you heard,
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American Standard Version
But unto the king of Judah, who sent you to inquire of Jehovah, thus shall ye say to him, Thus saith Jehovah, the God of Israel: As touching the words which thou hast heard,
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World English Bible Messianic
But to the king of Judah, who sent you to inquire of the LORD, thus you shall tell him, “Thus says the LORD, the God of Israel: ‘Concerning the words which you have heard,
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Geneva Bible (1599)
But to the King of Iudah, who sent you to inquire of the Lord, so shall ye say vnto him, Thus sayeth the Lord God of Israel, The wordes that thou hast heard, shall come to passe.
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Young's Literal Translation
`And unto the king of Judah, who is sending you to seek Jehovah, thus do ye say unto him, Thus said Jehovah, God of Israel, The words that thou hast heard--
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See also
Isaiah 3:10Malachi 3:16Malachi 3:172 Chronicles 34:262 Chronicles 34:28
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Josiah Purges the Idols
Josiah Purges the Idols View full PDF

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In the KJVVerse 10,164 of 31,102

Study This Verse

SUMMARY

Second Kings 22:18 initiates God's direct, compassionate message to King Josiah, delivered through the prophetess Huldah. This divine communication is a specific response to Josiah's profound humility and distress, which he exhibited upon hearing the words of the recently rediscovered Book of the Law. The verse establishes that God has taken careful note of Josiah's personal reaction, setting the stage for a distinct word of grace and peace for the king amidst the broader decree of judgment upon the nation of Judah.

CONTEXT

  • Literary Context: This verse is strategically placed at a pivotal moment in the narrative of King Josiah's reign, immediately following the discovery of the "Book of the Law" by Hilkiah the high priest during Temple repairs, an event detailed in 2 Kings 22:8. Josiah's subsequent and profound reaction—tearing his clothes in grief and conviction—demonstrates his sincere repentance and reverent fear before the Lord, as recorded in 2 Kings 22:11. In response to this overwhelming revelation, Josiah dispatches a delegation, including Hilkiah and Shaphan, to "enquire of the LORD" concerning the implications of the book's words, recognizing the nation's severe deviation from God's covenant. The delegation consults Huldah the prophetess, and 2 Kings 22:18 commences her authoritative response, which extends through 2 Kings 22:20, clearly distinguishing Josiah's personal fate from the impending national judgment outlined in 2 Kings 22:16-17.
  • Historical & Cultural Context: King Josiah's reign (640-609 BC) over Judah was characterized by a deep spiritual decline and rampant idolatry, largely inherited from the preceding reigns of Manasseh and Amon. The discovery of the Book of the Law—most likely a substantial portion of Deuteronomy or the entire Pentateuch—was an extraordinarily momentous event, underscoring how profoundly God's covenant teachings had been neglected, or even lost, within the very heart of the Temple. Josiah's immediate response of tearing his clothes was a culturally recognized and profoundly public display of intense grief, humility, and genuine repentance in ancient Israel, signifying deep spiritual anguish and submission. The act of "enquiring of the LORD" through a prophet or priest was a well-established and respected means of seeking divine guidance and revelation during times of national crisis or personal uncertainty, highlighting the gravity with which Josiah approached the rediscovered Law. Huldah's role as a prophetess, though less extensively documented in the broader biblical narrative compared to some male prophets, powerfully illustrates God's sovereign choice to use diverse individuals, both men and women, to convey His authoritative word, even within the patriarchal societal structures of the time.
  • Key Themes: This verse significantly contributes to several overarching themes prominent in 2 Kings and the broader Deuteronomistic History. Firstly, it powerfully underscores the theme of Divine Revelation and Authority, as God's word is directly communicated through Huldah, authenticated by the unassailable formula, "Thus saith the LORD God of Israel." Secondly, it emphatically highlights God's Attentiveness to Repentance and Humility. While the preceding verses declare impending judgment for Judah's persistent idolatry and covenant breaking, this verse specifically addresses Josiah's personal, humble response, foreshadowing God's compassionate consideration of his contrite heart. This distinction powerfully illuminates the theme of Individual Responsibility and Divine Grace amidst corporate sin and impending judgment. Finally, the phrase "the words which thou hast heard" emphasizes the Weight and Consequences of God's Word, particularly the covenant curses found within the Law, demonstrating that God's warnings are not idle threats but declarations of inevitable justice for disobedience, yet also promises of mercy for the truly repentant, as vividly illustrated in the blessings and curses outlined in Deuteronomy 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • enquire (Hebrew, dârash', H1875): From דָרַשׁ; properly, to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship; ask, [idiom] at all, care for, [idiom] diligently, inquire, make inquisition, (necro-) mancer, question, require, search, seek (for, out), [idiom] surely. In this context, "enquire" signifies Josiah's earnest and diligent seeking of God's will and understanding regarding the implications of the newly discovered Book of the Law. It reflects a profound spiritual urgency and a desire for divine guidance, distinguishing his response from mere curiosity.
  • say (Hebrew, ʼâmar', H559): A primitive root; to say (used with great latitude); answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. This verb appears twice in the verse, first as a command ("thus shall ye say") and then as part of the prophetic formula ("Thus saith the LORD"). Its repetition underscores the direct, authoritative nature of the divine message being conveyed through Huldah, emphasizing that these are not her words but God's own declaration.
  • words (Hebrew, dâbâr', H1697): From דָבַר; a word; by implication, a matter (as spoken of) or thing; adverbially, a cause; act, advice, affair, answer, [idiom] any such (thing), because of, book, business, care, case, cause, certain rate, [phrase] chronicles, commandment, [idiom] commune(-ication), [phrase] concern(-ing), [phrase] confer, counsel, [phrase] dearth, decree, deed, [idiom] disease, due, duty, effect, [phrase] eloquent, errand, (evil favoured-) ness, [phrase] glory, [phrase] harm, hurt, [phrase] iniquity, [phrase] judgment, language, [phrase] lying, manner, matter, message, (no) thing, oracle, [idiom] ought, [idiom] parts, [phrase] pertaining, [phrase] please, portion, [phrase] power, promise, provision, purpose, question, rate, reason, report, request, [idiom] (as hast) said, sake, saying, sentence, [phrase] sign, [phrase] so, some (uncleanness), somewhat to say, [phrase] song, speech, [idiom] spoken, talk, task, [phrase] that, [idiom] there done, thing (concerning), thought, [phrase] thus, tidings, what(-soever), [phrase] wherewith, which, word, work. Here, "words" refers specifically to the content of the Book of the Law that had been read to Josiah, particularly the covenant curses and judgments. It highlights the direct connection between Josiah's distress over these specific divine pronouncements and God's subsequent, tailored response to his humble reaction.

Verse Breakdown

  • "But to the king of Judah which sent you to enquire of the LORD": This opening clause immediately sets Josiah apart from the general populace and emphasizes his unique initiative. It highlights his active role in seeking divine counsel, underscoring his earnest desire to understand the implications of the Law and his personal responsibility in light of its revelation. God's subsequent message is specifically directed to him because of this humble and proactive seeking.
  • "thus shall ye say to him": This is a direct, imperative command from God, delivered through Huldah to the delegation sent by Josiah. It underscores the personal and authoritative nature of the message, ensuring that Josiah understands it is a tailored, divine communication intended solely for him, not a general prophecy.
  • "Thus saith the LORD God of Israel": This powerful and quintessential prophetic formula serves as an immediate authentication of the message as divine revelation. Its inclusion ensures that Josiah comprehends the absolute authority and divine origin of the words he is about to receive, reinforcing their immense weight and significance as a direct word from Yahweh, the covenant God of Israel.
  • "[As touching] the words which thou hast heard": This concluding phrase explicitly links Huldah's prophecy to Josiah's profound reaction to the reading of the Book of the Law. It confirms that God has taken full notice of Josiah's personal distress, conviction, and humility regarding the curses and judgments he heard from the Law, thereby setting the stage for God's specific, compassionate, and distinct response to his heartfelt repentance.

Literary Devices

The verse prominently employs Prophetic Formula ("Thus saith the LORD God of Israel") to unequivocally establish the divine authority and veracity of Huldah's message. This formula acts as an immediate and unmistakable signal to the audience that the subsequent words are not human opinion or interpretation, but direct, unadulterated revelation from God Himself. There is also a strong element of Direct Address, as the message is specifically tailored "to the king of Judah," highlighting God's personal and attentive response to Josiah's sincere repentance. Furthermore, the verse implicitly uses Contrast by setting Josiah's individual response and the subsequent specific promise of grace against the backdrop of the broader, impending national judgment that Huldah has just pronounced (or is about to pronounce in the following verses). This contrast powerfully underscores the profound impact of individual humility and repentance in averting personal disaster, even when corporate judgment for widespread sin is inevitable.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates God's unwavering attentiveness to the humble and contrite heart. Despite the pervasive apostasy of Judah and the impending judgment that God's justice necessitates, God singles out Josiah for a distinct word of grace and peace because of his sincere repentance and reverent fear of the Lord upon hearing the Law. This demonstrates that while God's justice is unyielding in the face of corporate sin and covenant breaking, His mercy is equally profound and readily extended to those who genuinely turn to Him in humility. It underscores the timeless principle that God responds not merely to outward acts but to the internal disposition of the heart, offering a path of personal peace and protection even amidst widespread societal decay and impending doom. Josiah's example serves as a powerful and enduring reminder that true spiritual awakening and genuine covenant faithfulness begin with a humble submission to God's revealed Word and a heartfelt desire to align one's life completely with His divine commands.

REFLECTION AND APPLICATION

The profound account of King Josiah's response to God's Word in 2 Kings 22:18 offers a compelling and enduring paradigm for contemporary believers. When we encounter the sacred Scriptures, whether through diligent personal study, thoughtful meditation, or corporate worship, our response should mirror Josiah's profound humility, his deep conviction, and his earnest desire to "enquire of the LORD." It is insufficient merely to hear or read the words; true spiritual transformation, which leads to life and peace, occurs when God's truth penetrates and convicts our hearts, prompting genuine repentance, a turning away from sin, and a fervent desire to live in accordance with His will. Even in times when the world around us seems to be drifting further from God's righteous standards, or when the consequences of societal sin appear dire and unavoidable, Josiah's experience powerfully reminds us that our individual faithfulness, humility, and sincere seeking of God can indeed lead to His specific grace, protection, and peace. This passage unequivocally encourages us to take God's warnings seriously, allowing His Holy Word to prompt deep self-examination and a sincere, unwavering pursuit of His divine will, trusting implicitly that He is ever attentive to the earnest cry of a repentant heart.

Questions for Reflection

  • How does encountering God's Word, particularly its challenging truths, lead to true conviction and transformative repentance in our own lives?
  • In what practical ways can we cultivate and maintain a heart of profound humility before the Lord, especially when faced with difficult truths about ourselves, our communities, or our society?
  • How does Josiah's experience encourage us to earnestly seek God's guidance and grace, trusting in His specific care for us amidst broader challenges and uncertainties?

FAQ

What was the "Book of the Law" mentioned in 2 Kings 22?

Answer: While the biblical text does not explicitly specify the exact contents, scholarly consensus strongly suggests that the "Book of the Law" discovered by Hilkiah the high priest during Josiah's reign was likely a significant portion, if not the entirety, of the Book of Deuteronomy. This book contains the foundational covenant stipulations, comprehensive blessings for obedience, and severe curses for disobedience, which profoundly impacted Josiah and prompted his immediate and strong reaction of grief and repentance. The discovery of this long-lost book was a pivotal moment in Judah's spiritual history, as it revealed the extent to which the nation had strayed from God's covenant, directly leading to King Josiah's widespread religious reforms and revival.

Why was Huldah consulted instead of Jeremiah or Zephaniah, who were also prophets at the time?

Answer: The Bible does not explicitly state the precise reasons why Huldah was chosen over other contemporary prophets like Jeremiah or Zephaniah. However, several factors may have contributed to this decision. Huldah was a respected prophetess who resided in Jerusalem, specifically in the Second Quarter of the city, as noted in 2 Kings 22:14. Her accessibility within the capital and her recognized prophetic authority likely made her a convenient and trusted choice for the royal delegation seeking an immediate and authoritative divine word. Her inclusion in this critical moment also powerfully highlights God's sovereignty in choosing His messengers, demonstrating that He uses both men and women to convey His authoritative revelation, regardless of their public prominence or gender in a patriarchal society.

CHRIST-CENTERED FULFILLMENT

The compelling narrative of Josiah's encounter with the Law and God's gracious, distinguishing response through Huldah finds its ultimate and profound fulfillment in Jesus Christ. Josiah's deep humility and reverent fear before the Law, recognizing its unyielding demands and the nation's utter failure to uphold them, powerfully foreshadows humanity's universal and desperate need for a perfect righteousness—a righteousness that the Law reveals as necessary but cannot itself provide. The "words which thou hast heard" from the Law, bringing undeniable conviction and the terrifying threat of judgment for disobedience, ultimately point beyond themselves to the greater "Word" of God, Jesus Christ, who existed eternally and became flesh (John 1:1). He perfectly fulfilled the Law's every demand, not only living a life of absolute and sinless obedience but also becoming the ultimate, atoning sacrifice who bore the Law's curses on our behalf, redeeming us from its condemnation (Galatians 3:13). Our "enquiring of the LORD" and our humble response to God's truth now find their complete and perfect answer in saving faith in Christ, who is the "end of the law for righteousness to everyone who believes" (Romans 10:4). Just as God extended a distinct and compassionate grace to Josiah because of his humble and repentant heart, so too does He extend the immeasurable grace of the New Covenant through Christ, offering profound peace, complete forgiveness, and eternal deliverance from judgment to all who, in humility and repentance, turn to Him as the Mediator of a superior covenant based on better promises (Hebrews 8:6).

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Commentary on 2 Kings 22 verses 11–20

I. II. Main points1. 2. Sub-points

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, Kg2 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 Kg2 22:12, and again Kg2 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, Kg2 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, Kg2 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 (Kg2 22:16, Kg2 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 (Kg2 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 (Kg2 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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