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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 22:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Concerning Josiah we are here told,
I.That he was very young when he began to reign (Kg2 22:1), only eight years old.
Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Eze 18:14, etc.
II.That he did that which was right in the sight of the Lord, Kg2 22:2.
See the sovereignty of divine grace - the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace - Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father's steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom 11:24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness.
III.That he took care for the repair of the temple.
This he did in the eighteenth year of his reign, Kg2 22:3. Compare Ch2 34:8. He began much sooner to seek the Lord (as appears, Ch2 34:3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (Kg2 22:4); for, it seems, they took much the same way of raising the money that Joash took, Kg2 12:9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, Kg2 22:5, Kg2 22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (Kg2 22:7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty.
IV.That, in repairing the temple, the book of the law was happily found and brought to the king, Kg2 22:8, Kg2 22:10.
Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deu 31:24, etc.
1.It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa 65:1. If the holy scriptures had not been of God, they would not have been in being at this day; God's care of the Bible is a plain indication of his interest in it.
2.Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king's writing a copy of the law, nor that for the public reading of the law every seventh year (Deu 17:18; Deu 31:10, Deu 31:11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with - a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. 26 and Deu. 28, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (Kg2 22:13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture.
3.It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple.
4.Hilkiah the priest was exceedingly well pleased with the discovery. "O," says he to Shaphan, "rejoice with me, for I have found the book of the law, heurēka, heurēka, - I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor."
Historical interpretation
Nine Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The book that was discovered was the Deuteronomy that Moses had placed in the ark as a precaution. It was brought out through a divine action, in order to show the people that it cried and argued against them because of their great iniquity and therefore did not want to stay in its place. Hilkiah, who found the book, was the father of the prophet Jeremiah. It is not without a reason that the book was discovered at the time of Josiah because he, more than all the other kings, showed a real fervor against the priests of Baal, especially against those of the ten tribes, that is, those that had survived among them. Indeed, if [the book] had been found at the time of the other kings, they would not have accepted it. They might have even torn it up, as Zedekiah tore the prophecy of Jeremiah and threw it into the fire. [Another reason] is that the time of their captivity had come. For the seventy years of the Babylonian captivity are usually counted from the eighteenth year of Josiah, the year in which the book was discovered: as if the captivity was about to come in those days but was hindered because of Josiah’s virtue.
The book of the law: That is, Deuteronomy.
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Summary
Second Kings 22:8 records a pivotal moment in Judah's spiritual history: the providential discovery of "the book of the law" by Hilkiah the high priest during the renovation of the Temple. This momentous finding, subsequently read by Shaphan the scribe, served as the divine catalyst for King Josiah's sweeping religious reforms and a profound national revival, re-establishing the covenant relationship between God and His people after generations of neglect and widespread idolatry.
Context
Literary Context
This verse is strategically placed within the narrative of King Josiah's reign, specifically in his eighteenth year, marking a profound turning point from earlier, less comprehensive reforms. The preceding verses, 2 Kings 22:3-7, detail Josiah's commendable initiative to repair the dilapidated "house of the LORD," a task entrusted to Hilkiah the high priest and Shaphan the scribe. This act of physical restoration, intended to purify the sacred space and honor God, providentially leads directly to the discovery of the long-lost "book of the law." The immediate consequence of this discovery, meticulously detailed in the subsequent verses, 2 Kings 22:9-11, is Shaphan's report to the king, Josiah's profound and immediate reaction of tearing his clothes in repentance, and his subsequent inquiry of the Lord through the prophetess Huldah. The finding of the book is thus the central pivot around which the rest of Josiah's reform movement revolves, providing the divine mandate and specific instructions for the comprehensive revival that follows in 2 Kings 23.
Historical & Cultural Context
King Josiah reigned over Judah from 640-609 BC, a period immediately following the deeply entrenched idolatrous reigns of his grandfather Manasseh and father Amon. Manasseh's 55-year reign was characterized by an unprecedented level of apostasy, including the reintroduction of Baal worship, Asherah poles, and even child sacrifice within the very precincts of the Temple, described as exceeding the wickedness of the nations God dispossessed (2 Kings 21:1-9). This widespread spiritual decay meant that "the book of the law" had likely been lost, hidden, or deliberately suppressed for generations, its teachings forgotten or ignored by both religious leaders and the populace. The Temple itself, "the house of the LORD," had fallen into severe disrepair, symbolizing the spiritual dilapidation of the nation. Hilkiah's discovery during its renovation underscores the profound neglect of God's covenant and the desperate need for spiritual renewal. The roles of the high priest (Hilkiah), responsible for spiritual oversight and Temple rituals, and the royal scribe (Shaphan), a key administrative official and royal advisor, highlight the intertwined nature of religious and political authority in ancient Judah and the broad societal impact of such a discovery.
Key Themes
The central theme emerging from this verse is the Rediscovery of God's Word and its Transformative Power. The "book of the law" represents God's covenant stipulations and divine instructions, which had been tragically neglected, leading to national apostasy and spiritual blindness. Its re-emergence signifies God's faithfulness to His covenant, even when His people have strayed, demonstrating His initiative in bringing His truth back to light. This discovery acts as the primary Catalyst for Revival, powerfully illustrating that true spiritual awakening—whether personal or national—is always rooted in a fresh encounter with and obedient response to God's revealed truth. Josiah's subsequent actions, detailed extensively in 2 Kings 23, exemplify a profound commitment to Covenant Renewal and the Purification of Worship, driven entirely by the rediscovered Law. The narrative also subtly highlights Divine Providence, as the book is found precisely when the king is seeking to restore the Temple, suggesting God's sovereign orchestration in bringing His Word back to His people at a critical juncture in their history, preventing further descent into judgment.
Exposition and Analysis
Key Word Analysis
This word refers to a dwelling or structure, but in this context, it specifically denotes the "house of the LORD," the Temple in Jerusalem. The fact that "the book of the law" was found in the Temple highlights a profound irony: the very place dedicated to God's worship had become so neglected that His foundational instructions were lost within its walls. This emphasizes the deep spiritual decay of Judah, where the physical structure remained, but its spiritual purpose and the knowledge of God's covenant had been severely diminished. The discovery within the Temple signifies a divine act of restoration beginning at the very heart of Israelite worship.
This verb implies a discovery that is unexpected or providential, rather than the result of a deliberate search for the book itself. Hilkiah was overseeing repairs, not an archaeological excavation for lost scrolls. The use of "found" underscores the divine orchestration of this event; God allowed His Word to be revealed at the precise moment when a righteous king, Josiah, was actively seeking to restore true worship. This highlights God's initiative in re-presenting His truth to a people who had largely forgotten it, setting the stage for national repentance and a divinely initiated reform.
This term, often translated "law," more broadly means "instruction," "teaching," or "guidance." It refers to God's divine revelation and covenant stipulations for His people, particularly the Pentateuch (the first five books of Moses), or a significant portion thereof, most likely Deuteronomy. Its rediscovery signifies the re-emergence of God's authoritative voice and His specific demands for His people. The Torah was not merely a legal code but the foundational blueprint for Israel's life, worship, and relationship with Yahweh. Its re-emergence exposed Judah's profound deviation from God's will and served as the basis for their spiritual and national restoration.
Verse Breakdown
"And Hilkiah the high priest said unto Shaphan the scribe,"
This opening clause establishes the two key figures involved in the discovery and initial dissemination of the book. Hilkiah, as the high priest, was the chief religious authority, responsible for the spiritual well-being and rituals of the Temple. Shaphan, as the royal scribe, was a high-ranking government official, likely responsible for state records, communications, and advising the king. Their collaboration underscores the intertwining of religious and civil authority in ancient Judah and the immediate significance of the discovery as both a spiritual and national event, requiring both ecclesiastical and governmental attention.
"I have found the book of the law in the house of the LORD."
This is the momentous declaration. The "house of the LORD" refers to the Temple in Jerusalem, the very center of Israelite worship, which had been defiled by idolatry under previous kings. The discovery of "the book of the law" within this sacred but neglected space suggests its profound importance, yet also the extent of its neglect. The phrasing "I have found" conveys a sense of surprise and perhaps awe, indicating that its presence was unexpected and its contents unknown to the current generation of religious leaders, highlighting the depth of Judah's spiritual amnesia.
"And Hilkiah gave the book to Shaphan,"
Hilkiah's immediate action of entrusting the book to Shaphan is crucial. As a high priest, Hilkiah would have understood the spiritual significance, but Shaphan, as the royal scribe, possessed the literacy, administrative authority, and direct access to convey its message to the king and the wider court. This transfer signifies the transition from a sacred, internal discovery within the Temple to a public, national revelation, preparing the way for its profound impact on the entire kingdom of Judah.
"and he read it."
Shaphan's act of reading the book is the final, essential step in this verse. It moves the discovery from a mere object to a living, authoritative message. The contents of "the book of the law" were now being absorbed and understood, setting in motion the chain of events that would lead to Josiah's profound reaction, the consultation of Huldah, and the subsequent nationwide reforms. This act of reading underscores the inherent power of the written Word to inform, convict, and transform, demonstrating that divine truth, once received, demands a response.
Literary Devices
The narrative of 2 Kings 22:8 employs several potent literary devices to heighten its impact and underscore its theological significance. The most prominent is Irony, as "the book of the law," which should have been central to the life and worship of Judah, is found "lost" within the very Temple dedicated to the Lord. This stark contrast highlights the profound spiritual decline of the nation, where the source of divine truth had become neglected and hidden in plain sight. The "house of the LORD" itself functions as powerful Symbolism, representing not just a physical structure but the spiritual state of Judah; its dilapidation and the hidden book within it mirror the nation's spiritual decay and forgotten covenant. The narrative also employs Foreshadowing, as the discovery of the book immediately signals a coming turning point and a dramatic shift in Judah's spiritual trajectory, hinting at the sweeping reforms and national revival that will inevitably follow. The concise, direct reporting of the discovery ("I have found...") creates a sense of Dramatic Revelation, emphasizing the sudden and impactful nature of this pivotal, divinely orchestrated event.
Theological and Thematic Connections
The discovery of "the book of the law" in 2 Kings 22:8 is a profound theological statement on the indispensable role of God's revealed Word in the life of His people. It underscores that spiritual decline is often directly linked to the neglect or loss of divine instruction, and conversely, that true revival is always predicated upon a fresh encounter with and submission to God's truth. The book's rediscovery is not merely an archaeological find but a divinely orchestrated intervention, emphasizing God's active hand in preserving and re-presenting His covenant to a wayward people. It highlights the principle that God's Word is living and active, capable of convicting hearts, exposing sin, and guiding a nation back to righteousness, even after generations of spiritual darkness and widespread apostasy. This event serves as a timeless reminder that God's truth, though sometimes obscured, never truly perishes and always retains its power to transform.
Reflection and Application
The narrative of 2 Kings 22:8 serves as a powerful mirror for contemporary individuals and communities. The "book of the law" was not merely a historical artifact; it was the living, authoritative voice of God for His people, containing His covenant, commands, and promises. Its rediscovery ignited a profound spiritual transformation in Judah, moving them from idolatry and neglect to repentance and fervent obedience. This challenges us to honestly assess the place of God's Word in our own lives and in our churches. Has the Bible become a dusty relic on our shelves, a mere cultural artifact, or is it actively engaged with, diligently studied, deeply cherished, and faithfully applied? Are we, like Hilkiah and Shaphan, committed to uncovering, reading, and proclaiming its truths, even when they expose uncomfortable realities or demand radical change? The passage reminds us that true spiritual renewal—whether personal or corporate—begins with a humble and hungry re-engagement with the Scriptures, allowing its divine light to expose our darkness, correct our paths, and guide us back into full alignment with God's will and purposes.
Questions for Reflection
FAQ
What was "the book of the law" that Hilkiah found?
While the text does not specify the exact contents, scholarly consensus overwhelmingly points to a significant portion of the book of Deuteronomy, or possibly the entire Pentateuch (the first five books of Moses). The detailed covenant curses and blessings, along with specific instructions for worship and kingship found in Deuteronomy, align perfectly with Josiah's subsequent reforms and his profound reaction upon hearing the words. The fact that it was "found" suggests it was a foundational text that had been lost or hidden for generations, likely during the reigns of idolatrous kings like Manasseh, who would have actively suppressed its teachings and the covenant obligations it contained. This discovery was not merely an archaeological find but a divine re-introduction of God's authoritative standard to His people.
Why was this discovery so significant for Judah?
The discovery was profoundly significant because it represented the re-emergence of God's authoritative voice and His covenant requirements for His people after generations of spiritual decline. For too long, Judah had strayed into widespread idolatry and neglected the very foundation of their relationship with God. The "book of the law" provided a clear, divine standard against which their current practices could be measured, revealing their deep sin and the impending judgment. It served as the divine catalyst for King Josiah's sweeping reforms, leading to a national repentance and revival, as detailed in 2 Kings 23. Without this rediscovery, it is unlikely that such a comprehensive and divinely mandated reform movement would have occurred, and Judah would have continued its descent into apostasy, accelerating its path to exile.
Christ-Centered Fulfillment
The rediscovery of "the book of the law" in 2 Kings 22:8, while a pivotal moment in Old Testament history, ultimately points forward to the ultimate and complete revelation of God's truth in Jesus Christ. The "book of the law" was a written testimony, a set of instructions and a covenant that revealed God's character and His demands, but it could not fully transform the human heart or provide ultimate atonement for sin (Hebrews 10:1-4). Jesus, however, is not merely a book of the law but the living Word of God made flesh (John 1:14), the very embodiment and perfect fulfillment of all that the Law and Prophets proclaimed (Matthew 5:17). Where the written law exposed sin and brought condemnation, Christ, through His perfect life, atoning death, and resurrection, provides forgiveness, righteousness, and the power to obey God from a transformed heart, writing the law not on tablets of stone but on human hearts by His Spirit (Jeremiah 31:33 and 2 Corinthians 3:6). Thus, the spiritual awakening under Josiah, initiated by a rediscovered text, foreshadows the far greater and eternal spiritual renewal available to all who encounter and submit to Jesus, the ultimate "Book of Life" (Revelation 20:12 and John 5:39).