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Expositor's Bible Commentary 2 Kings 22:1 Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath. JOSIAH B.C. 639-608 2 Kings 22:1-20 ; 2 Kings 23:1-37 Jos., "Ant.," X 4:1. "In outline dim and vast Their fearful shadows cast The giant forms of Empires, on their way To ruin: one by one They tower, and they are gone." - KEBLE IF we are to understand the reign of Josiah as a whole, we must preface it by some allusion to the great epoch-marking circumstances of his age, which explain the references of contemporary prophets, and which, in great measure, determined the foreign policy of the pious king. The three memorable events of this brief epoch were, (I.) the movement of the Scythians, (II.) the rise of Babylon, and (III.) the humiliation of Nineveh, followed by her total destruction. I. Many of Jeremiah’s earlier prophecies belong to this period, and we see that both he and Zephaniah-who was probably a great-great-grandson of King Hezekiah himself, and prophesied in this reign-are greatly occupied with a danger from the North which seems to threaten universal ruin. So overwhelming is the peril that Zephaniah begins with the tremendously sweeping menace, "I will utterly consume all things of the earth, saith the Lord." Then the curse rushes down specifically upon Judah and Jerusalem; and the state of things which the prophet describes shows that, if Josiah began himself to seek the Lord at eight years old, he did not take-and was, perhaps, unable to take-any active steps towards the extinction of idolatry till he was old enough to hold in his own hand the reins of power. For Zephaniah denounces the wrath of Jehovah on three classes of idolaters- viz. , (1) the remnant of Baal-worshippers with their chemarim , or unlawful priests, and the syncretizing priests ( kohanim ) of Jehovah, who combine His worship with that of the stars, to whom they burn incense upon the housetops; (2) the waverers, who swear at once by Jehovah and by Malcham, their king; and (3) the open despisers and apostates. "For all these the day of Jehovah is near; He has prepared them for sacrifice, and the sacrificers are at hand. {Zep 2:4-7} Gaza, Ashdod, Askelon, Ekron, the Cherethites, Canaan, Philistia, are all threatened by the same impending ruin, as well as Moab and Ammon, who shall lose their lands. Ethiopia, too, and Assyria shall be smitten, and Nineveh shall become so complete a desolation that pelicans and hedgehogs shall bivouac upon her chapiters, the owl shall hoot in her windows, and the crow croak upon the threshold. ‘Crushed! desolated!’ and all that pass by shall hiss and wag their hands." {Zep 2:12-15} The pictures of the state of society drawn by Jeremiah do not, as we have seen, differ from those drawn by his contemporary. Jeremiah, too, writing perhaps before Josiah’s reformation, complains that God’s people have forsaken the fountains of living water, to hew out for themselves broken cisterns. He complains of empty formalism in the place of true righteousness, and even goes so far as to say that backsliding Israel has shown herself more righteous than treacherous Judah. {Jer 3:1-9} He, too, prophesies speedy and terrific chastisement. Let Judah gather herself into fenced cities, and save her goods by flight, for God is bringing evil from the North, and a great destruction. "The lion is come up from his thicket, and the destroyer of the nations is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Behold, he cometh as clouds, and his chariots shall be as the whirlwind." Besiegers come from a far country, and give out their voice against the cities of Judah. The heart of the kings shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. "For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end"-and, "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved!" {Jer 4:7-27} "I will bring a nation upon you from far, O House of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose language"-unlike that of the Assyrians-"thou knowest not, neither understandest what they say. Their quiver is an open sepulcher, they are all mighty men. They shall batter thy fenced cities, in which thou trustest with weapons of war." {Jer 5:15-17} "O ye children of Benjamin, save your goods by flight: for evil is imminent from the North, and a great destruction. Behold, a people cometh from the North Country, and a great nation shall be raised from the farthest part of the earth. They lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble." {Jer 6:1; Jer 6:22-24} And the judgment is close at hand. The early blossoming bud of the almond tree is the type of its imminence. The seething caldron, with its front turned from the North, typifies an invasion which shall soon boil over and floor the land. What was the fierce people thus vaguely indicated as coming from the North? The foes indicated in these passages are not the long-familiar Assyrians, but the Scytbians and Cimmerians. As yet the Hebrews had only heard of them by dim and distant rumor. When Ezekiel prophesied they were still an object of terror, but he foresees their defeat and annihilation. They should be gathered into the confines of Israel, but only for their destruction {See Eze 37:1-28; Eze 39:1-29} The prophet is bidden to set his face towards Gog, of the land of Magog, the Prince of Rosh, Meshech, and Tubal, and prophesy against him that God would turn him about, and put hooks in his jaws, and drive forth all his army of bucklered and sworded horsemen, the hordes of the uttermost part of the North. They should come like a storm upon the mountains of Israel, and spoil the defenseless villages; but they should come simply for their own destruction by blood and by pestilence. God should smite their bows out of their left hands, and their arrows out of the right, and the ravenous birds of Israel should feed upon the carcasses of their warriors. There should be endless bonfires of all the instruments of war, and the place of their burial should be called "the valley of the multitude of Gog." Much of this is doubtless an ideal picture, and Ezekiel may be thinking of the fall of the Chaldaeans. But the terms he uses remind us of the dim Northern nomads, and the names Rosh and Meshech in justaposition involuntarily recall those of Russia and Moscow. Our chief historical authority respecting this influx of Northern barbarians is Herodotus. He tells us that the nomad Scythians, apparently a Turanian race, who may have been subjected to the pressure of population, swarmed over the Caucasus, dispossessed the Cimmerians ( Gomer ), and settled themselves in Saccasene, a province of Northern Armenia. From this province the Scythians gained the name of the Saqui. The name of Gog seems to be taken from Gugu, a Scythian prince, who was taken captive by Assurbanipal from the land of the Saqui. Magog is perhaps Matgugu, "land of Gog." These rude, coarse warriors, like the hordes of Attila, or Zenghis Khan, or Tamerlane-who were descended from them-magnetized the imagination of civilized people, as the Huns did in the fourth century. They overthrew the kingdom of Urartis (Armenia), and drove the all-but exterminated remnant of the Moschi and Tabali to the mountain fortresses by the Black Sea, turning them, as it were, into a nation of ghosts in Sheol. Then they burst like a thunder-cloud on Mesopotamia, desolating the villages with their arrow-flights, but too unskilled to take fenced towns. They swept down the Shephelah of Palestine, and plundered the rich temple of Aphrodite ( Astarte Ourania ) at Askelon, thereby incurring the curse of the goddess in the form of a strange disease. But on the borders of Egypt they were diplomatically met by Psammetichus (d. 611) with gifts and prayers. Judah seems only to have suffered indirectly from this invasion. The main army of Scyths poured down the maritime plain, and there was no sufficient booty to tempt any but their straggling bands to the barren hills of Judah. It was the report of this over-flooding from the North which probably evoked the alarming prophecies of Zephaniah and Jeremiah, though they found their clearer fulfillment in the invasion of the Chaldees. II. This rush of wild nomads averted for a time the fate of Nineveh. The Medes, an Aryan people, had settled south of the Caspian, B.C. 790; and in the same century one of these tribes-the Persians-had settled southeast of Elam the northern coast of the Persian Gulf. Cyaxares founded the Median Empire, and attacked Nineveh. The Scythian invasion forced him to abandon the siege, and the Scythians burnt the Assyrian palace and plundered the ruins. But Cyaxares succeeded in intoxicating and murdering the Scythian leaders at a banquet, and bribed the army to withdraw. Then Cyaxares, with the aid of the Babylonians under Nabopolassar their rebel viceroy, besieged and took Nineveh-probably about B.C. 608-while its last king and his captains were reveling at a banquet. The fall of Nineveh was not astonishing. The empire had long been "slowly bleeding to death" in consequence of its incessant wars. The city deemed itself impregnable behind walls a hundred feet high, on which three chariots could drive abreast, and mantled with twelve hundred towers; but she perished, and all the nations-whom she had known how to crush, but had with "her stupid and cruel tyranny" never known how to govern-shouted for joy-that joy finds its triumphant expression in more than one of the prophets, but specially in the vivid paean of Nahum. His date is approximately fixed at about B.C. 600, by his reference to the atrocities inflicted by Assurbnipal on the Egyptian city of No-Amon. "Art thou [Nineveh] better," he asks, than No-Amon, "that was situate among the canals, that had the water round about her, whose rampart was the Nile, and her wall was the waters? Yet she went into captivity! Her young children were dashed to pieces at the head of all the streets: they cast lots for her honorable men, and all her great men were bound in chains. Thou also shalt be drunken: thou shalt faint away, thou shalt seek a stronghold because of the enemy." {Nah 3:8-11} All the details of her fall are dim; but Nineveh was, in the language of the prophets, swept with the besom of destruction. Her ruins became stones of emptiness, and the line of confusion was stretched over her. Nahum ends with the cry, - "There is no assuaging of thy hurt; thy wound is grievous: All that hear the bruit of this, clap the hands over thee: For upon whom hath thy wickedness not passed continually?" In truth, Assyria, the ferocious foe of Israel, of Judah, and all the world, vanished suddenly, like a dream when one awaketh; and those who passed over its ruins, like Xenophon and his Ten Thousand in B.C. 401, knew not what they were. Her very name had become forgotten in two centuries, " Etiam periere ruinae! " The burnt relics and cracked tablets of her former splendor began to be revealed to the world once more in 1842, and it is only during the last quarter of a century that the fragments of her history have been laboriously deciphered. III Such were the events witnessed in their germs or in their completion by the contemporaries of Josiah and the prophets who adorned his reign. It was during this period, also, that the power to whom the ultimate ruin and captivity of Jerusalem was due sprang into formidable proportions. The ultimate scourge of God to the guilty people and the guilty city was not to be the Assyrian, nor the Scythian, nor the Egyptian, nor any of the old Canaanite or Semitic foes of Israel, nor the Phoenician, nor the Philistine. With all these she had long contended, and held her own. It was before the Chaldee that she was doomed to fall, and the Chaldee was a new phenomenon of which the existence had hardly been recognized as a danger till the warning prophecy of Isaiah to Hezekiah after the embassy of the rebel viceroy Merodach-Baladan. It is to Habakkuk, in prophecies written very shortly after the death of Josiah, that we must look for the impression of terror caused by the Chaldees. Nabopolassar, sent by the successor of Assurbanipal to quell a Chaldaean revolt, seized the viceroyalty of Babylon, and joined Cyaxares in the overthrow of Nineveh. From that time Babylon became greater and more terrible than Nineveh, whose power it inherited. Habakkuk {Hab 2:1-19} paints the rapacity, the selfishness, the inflated ambition, the cruelty, the drunkenness, the idolatry of the Chaldaeans. He calls them {Hab 1:5-11} a rough and restless nation, frightful and terrible, whose horsemen were swifter than leopards, fiercer than evening wolves, flying to gorge on prey like the vultures, mocking at kings and princes, and flinging dust over strongholds. Nor has he the least comfort in looking on their resistless fury, except the deeply significant oracle-an oracle which contains the secret of their ultimate doom- "Behold, his soul is puffed up it is not upright in him: But the righteous man shall live by his fidelity." The prophet places absolute reliance on the general principle that "pride and violence dig their own grave." 2 Kings 22:8 And Hilkiah the high priest said unto 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. JOSIAH’S REFORMATION 2 Kings 22:8-20 ; 2 Kings 23:1-25 "And the works of Josias were upright before his Lord with a heart full of godliness." - #/RAPC 1Es 1:23 "From Zion shall go forth the Law, and the Word of the Lord from Jerusalem." - Isaiah 2:3 IT is from the Prophets-Zephaniah, Jeremiah, Nahum, Habakkuk, Ezekiel-that we catch almost our sole glimpses of the vast world-movements of the nations which must have loomed large on the minds of the King of Judah and of all earnest politicians in that day. As they did not directly affect the destiny of Judah till the end of the reign, they do not interest the historian of the Kings or the latter Chronicler. The things which rendered the reign memorable in their eyes were chiefly two-the finding of "the Book of the Law" in the House of the Lord, and the consequent religious reformation. It is with the first of these two events that we must deal in the present chapter. Josiah began to reign as a child of eight, and it may be that the emphatic and honorable mention of his mother-Jedidah ("Beloved"), daughter of Adaiah of Boscath-may be due to the fact that he owed to her training that early proclivity to faithfulness which earns for him the unique testimony, that he not only "walked in the way of David his father," but that "he turned not aside to the right hand or to the left." At first, of course, as a mere child, he could take no very active steps. The Chronicler says that at sixteen he began to show his devotion, and at twenty set himself the task of purging Judah and Jerusalem from the taint of idols. Things were in a bad condition, as we see from the bitter complaints and denunciations of Zephaniah and Jeremiah. Idolatry of the worst description was still openly tolerated. But Josiah was supported by a band of able and faithful advisers. Shaphan, grandfather of the unhappy Gedaliah-afterwards the Chaldaean viceroy over conquered Judah-was scribe; Hilkiah, the son of Shallum and the ancestor of Ezra, was the high priest. By them the king was assisted, first in the obliteration of the prevalent emblems of idolatry, and then in the purification of the Temple. Two centuries and a half had elapsed since it had been last repaired by Joash, and it must have needed serious restoration during long years of neglect in the reigns of Ahaz, of Manasseh, and of Amon. Subscriptions were collected from the people by "the keepers of the door," and were freely entrusted to the workmen and their overseers, who employed them faithfully in the objects for which they were designed. The repairs led to an event of momentous influence on the future time. During the cleansing of the Temple Hilkiah came to Shaphan, and said, "I have found the Book of the Law in the House of the Lord." Perhaps the copy of the book had been placed by some priest’s hand beside the Ark, and had been discovered during the removal of the rubbish which neglect had there accumulated. Shaphan read the book; and when next he had to see the king to tell him about the progress of the repairs, he said to him, "Hilkiah the priest hath handed me a book." Josiah bade him read some of it aloud. It is evident that he read the curses contained in Deuteronomy 28:1-68 . They horrified the pious monarch; for all that they contained, and the laws to which they were appended, were wholly new to him. He might well be amazed that a code so solemn, and purporting to have emanated from Moses, should, in spite of maledictions so fearful, have become an absolute dead letter. In deep alarm he sent the priest, the scribe Shapbah, with his son Ahikam, and Abdon, the son of Micaiah, and Asahiah, a court official, to inquire of Jehovah, whose great anger could not but be kindled against king and people by the obliteration and nullity of His law. They consulted Huldah, the only prophetess mentioned in the Old Testament, except Miriam and Deborah. She was the wife of Shaltum and keeper of the priests’ robes, {Exo 28:2, etc .} and she lived in the suburbs of the city. Her answer was an uncompromising menace. All the curses which the king had heard against the place and people should be pitilessly fulfilled, -only, as the king had showed a tender heart, and had humbled himself before Jehovah, he should go to his own grave in peace. Thereupon the king summoned to the Temple a great assembly of priests, prophets, and all the people, and, standing by the pillar (or "on the platform") in the entrance of the inner court, read "all the words of the Book of the Covenant which had been found in the House of the Lord" in their ears, and joined with them in "the covenant" to obey the hitherto unknown or totally forgotten laws which were inculcated in the newly discovered volume. Immediate action followed. The priests were ordered to bring out of the Temple all the vessels made for Baal, for the Asherah, and for the host of heaven; they were burnt outside Jerusalem in the Valley of Kedron, and their ashes taken to Bethel. The chemarim of the high places were suppressed, as well as all other idolatrous priests who burnt incense to the signs of the Zodaic, the Hyades, and the heavenly bodies. The Asherah itself was taken out of the Temple, and it is truly amazing that we should find it there so late in Josiah’s reign. He burnt it in the Kedron, stamped it to powder, and scattered the powder "on the graves of the common people." The Chronicler says "on the graves of them that had sacrificed" to the idols-but this is an inexplicable statement, since it is (as Professor Lumby says) very improbable that idolaters had a separate burial-place. It is equally shocking, and to us incomprehensible, to read that the houses of the degraded Qedeshim still stood, not "by the Temple" (A.V), but "in the Temple," and that in these houses, or chambers the women still "wove embroideries for the Asherah." What was Hilkiah doing? If the priests of the high places were so guilty from Geba to Beersheba, did no responsibility attach to the high priest and other priests of the Temple who permitted the existence of these enormities not only in the bamoth at the city gates, but in the very courts of the mountain of the Lord’s House? If the priests of the immemorial shrines were degraded from their prerogatives, and were not allowed to come up to the altar of Jehovah in Jerusalem, by what law of justice were they to be regarded as so immeasurably inferior to the highest members of their own order, who, for years together, had permitted the worship of a wooden phallic emblem, and the existence of the worst heathen abominations within the very Temple of the Lord? Every honest reader must admit that there are inexplicable difficulties and uncertainties in these ancient histories, and that our knowledge of the exact circumstances-especially in all that regards the priests and Levites who, in the Chronicles, are their own ecclesiastical historians-must remain extremely imperfect. And what can be meant by the clause that the degraded priests of the old high places, though they were not allowed to serve at the great altar, yet "did eat of the unleavened bread among their brethren"? Unleavened bread was only eaten at the Passover; and when there was a Passover, was eaten by all alike. Perhaps the reading for "unleavened bread" should be (priestly) "portions"-a reading found by Geiger in an old manuscript. Continuing his work, Josiah defiled Tophet; took away the horses given by the kings of Judah to the sun, which were stabled beside the chamber of the eunuch Nathan-Melech in the precincts; and burnt the sun-chariots in the fire. He removed the altars to the stars on the roof of the upper chamber of Ahaz, {See Zep 1:5; Jer 19:13; Jer 32:29} and ground them to powder. He also destroyed those of his grandfather Manasseh in the two Temple courts-which we supposed to have been removed by Manasseh in his repentance-and threw, the dust into the Kedron. He defiled the idolatrous shrines reared by Solomon to the deities of Sidon, Ammon and Moloch, broke the pillars, cut down the Asherim, and filled their places with dead men’s bones. Traveling northwards, he burnt, destroyed, and stamped to powder the altars and the Asherim at Bethel, and burnt upon the altars the remains found in the sepulchres, only leaving undisturbed the remains of the old prophet from Judah, and of the prophet of Samaria. {1Ki 13:29-31} He then destroyed the other Samaritan shrines, exercising an undisputed authority over the Northern Kingdom. The mixed inhabitants did not interfere with his proceedings; and in the declining fortunes of Nineveh, the Assyrian viceroy - if there was one-did not dispute his authority. Lastly, in accordance with the fierce injunction of Deuteronomy 17:2-5 , "he slew all the priests of the high places" on their own altars, burnt men’s bones upon them, and returned to Jerusalem. It is very difficult, with the milder notions which we have learnt from the spirit of the gospel, to look with approval on the recrudescence of the Elijah-spirit displayed by the last proceeding. But many centuries were to elapse, even under the Gospel Dispensation, before men learnt the sacred principle of the early Christians that "violence is hateful to God." Josiah must be judged by a more lenient judgment, and he was obeying a mandate found in the new Book of the Law. But the question arises whether the fierce commands of Deuteronomy were ever intended to be taken au pied de la lettre . May not Deuteronomy 13:6-18 have been intended to express in a concrete but ideal form the spirit of execration to be entertained towards idolatry? Perhaps in thinking so we are only guilty of an anachronism, and are applying to the seventh century before Christ the feelings of the nineteenth century after Christ. After this Josiah ordered the people to keep a Deuteronomic Passover, such as we are told-and as all the circumstances prove-had not been kept from the days of the Judges. The Chronicler revels in the details of this Passover, and tells us that Josiah gave the people thirty thousand lambs and kids, and three thousand bullocks; and his priests gave two thousand six hundred small cattle and three hundred oxen; and the chief of the Levites gave the Levites five thousand small cattle, and five hundred oxen. He goes on to describe the slaying, sprinkling of blood, flaying, roasting, boiling in pots, pans, and caldrons, and attention paid to the burnt-offerings and the fat; {2Ch 35:1-19} but neither the historians nor the chroniclers, either here or anywhere else, say one word about the Day of Atonement, or seem aware of its existence. It belongs to the Post-Exilic Priestly Code, and is not alluded to in the Book of Deuteronomy. Continuing his task, he put away them that had familiar spirits ( oboth ), and the wizards, and the teraphim, with a zeal shown by no king before or after him; but Jehovah "turned not from the fierceness of His anger, because of all the provocations which Manasseh had provoked Him withal." Evil, alas! is more diffusive, and in some senses more permanent, than good, because of the perverted bias of human nature. Judah and Jerusalem had been radically corrupted by the apostate son of Hezekiah, and it may be that the sudden and high-handed reformation enforced by his grandson depended too exclusively on the external impulse given to it by the king to produce deep effects in the hearts of the people. Certain it is that even Jeremiah-though he was closely connected with the finders of the book, had perhaps been present when the solemn league and covenant was taken in the Temple, and lived through the reformation in which he probably took a considerable part-was profoundly dissatisfied with the results. It is sad and singular that such should have been the case; for in the first flush of the new enthusiasm he had written, "Cursed be the man that heareth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, saying, ‘Obey My voice."’ Nay, it has been inferred that he was even an itinerant preacher of the newly found law; for he writes: "And the Lord said unto me, ‘Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them."’ The style of Deuteronomy, as is well known shows remarkable affinities with the style of Jeremiah. Yet it is clear that after the death of Josiah the prophet became utterly disillusioned with the outcome of the whole movement. It proved itself to be at once evanescent and unreal. The people would not give up their beloved local shrines. The law, as Habakkuk, {Hab 1:4} became torpid; judgment went not forth to victory; the wicked compassed about the righteous, and judgment was perverted. It was easy to obey the external regulations of Deuteronomy; it was far more difficult to be true to its noble moral precepts. The reformation of Josiah, so violent and radical, proved to be only skin-deep; and Jeremiah, with bitter disappointment, found it to be so. External decency might be improved, but rites and forms are nothing to Him who searcheth the heart. {Jer 17:9-11} There was, in fact, an inherent danger in the place assumed by the newly discovered book. "Since it was regarded as a State authority, there early arose a kind of book-science, with its pedantic pride and erroneous learned endeavors to interpret and apply the Scriptures. At the same time there arose also a new kind of hypocrisy and idolatry of the letter, through the new protection which the State gave to the religion of the book acknowledged by the law. Thus scholastic wisdom came into conflict with genuine prophecy." How entirely the improvement of outward worship failed to improve men’s hearts the prophet testifies. {Jer 17:1-4} "The sin of Judah," he says, "is written with a pen of iron, and with the point of a diamond: it is graven upon the tablets of their hearts, and upon the horns of their altars, and their Asherim by the green trees upon the high hills. O My mountain in the field, I will cause thee to serve thine enemies in the land thou knowest not: for ye have kindled a fire in Mine eyes, which shall burn forever." While Josiah lived this apostasy was secret; but as soon as he died the people turned again to folly," {Psa 85:8} and committed all the old idolatries except the worship of Moloch. There arose a danger lest even the moderate ritualism of Deuteronomy should be perverted and exaggerated into mere formality. In the energy of his indignation against this abuse, Jeremiah has to uplift his voice against any trust even in the most decided injunctions of this newly discovered law. He was "a second Amos upon a higher platform." The Deuteronomic Law did not as yet exhibit the concentrated sacerdotalism and ritualism which mark the Priestly Code, to which it is far superior in every way. It is still prophetic in its tone. It places social interests above rubrics of worship. It expresses the fundamental religious thought" that Jehovah is in no sense inaccessible; that He can be approached immediately by all, and without sacerdotal intervention; that He asks nothing for Himself, but asks it as a religious duty that man should render unto man what is right; that His Will lies not in any known height, but in the moral sphere which is known and understood by all. The book ordained certain sacrifices; yet Jeremiah says with startling emphasis, "To what purpose cometh there to Me frankincense from Sheba, and the sweet calamus from a far country? Your burnt-offerings are not acceptable, nor your sacrifices pleasant unto Me." Therefore He bids them, "Put your burnt-offering to your sacrifices and eat them as flesh"- i.e. , "Throw all your offerings into a mass, and eat them at your pleasure (regardless of sacerdotal rules): they have neither any inherent sanctity nor any secondary importance from the characters of the offerers." And in a still more remarkable passage. "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices: but this thing I commanded them, saying, ‘Obey My voice."’ Nay, in the most emphatic ordinances of Deuteronomy he found that the people bad created a new peril. They were putting a particularistic trust in Jehovah, as though He were a respecter of persons, and they His favorites. They fancied, as in the days of Micah, that it was enough for them to claim His name, and bribe Him with sacrifices. {Mic 3:11} Above all, they boasted of and relied upon the possession of His Temple, and placed their trust on the punctual observance of external ceremonies. All these sources of vain confidence it was the duty of Jeremiah rudely to shatter to pieces. Standing at the gates of the Lord’s House, he cried: "Trust ye not in lying words, saying, ‘The Temple of the Lord! the Temple of the Lord! the Temple of the Lord. are these!’ Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, commit adultery, swear falsely, burn incense unto Baal, and walk after other gods; and come and stand before Me in this house, whereupon My name is called, and say, ‘We are delivered,’ that ye may do all these abominations? Is this house become a den of robbers in your eyes? But go ye now to My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people. I will do unto this house as I have done to Shiloh; and I will cast you out of My sight, as I have cast out the whole house of Ephraim." {Jer 7:4; Jer 7:8-15} -Yet all hope was not extinguished forever. The Scythian might disappear; the Babylonian might come in his place; but one day there should be a new covenant of pardon and restitution; and as had been promised in Deuteronomy, "all should know Jehovah, from the least to the greatest." At last he even prophesies the entire future annulment of the solemn covenant made on the basis of Deuteronomy, and says that Jehovah will make a new covenant with His people, not according to the covenant which He made with their fathers. {Jer 31:31-32} And in his final estimate of King Josiah after his death, he does not so much as mention his reformation, his iconoclasm, his sweeping zeal, or his enforcement of the Deuteronomic Law, but only says to Jehoiakim:- "‘Did not thy father eat and drink, and do judgment and justice?- then it was well with him. He judged the cause of the poor and needy: then it was well. Was not this to know Me?’ saith the Lord." {Jer 22:15-16} Whether because his methods were too violent, or because it only affected the surface of men’s lives, or because the people were not really ripe for it, or because no reformation can ever succeed which is enforced by autocracy, not spread by persuasion and conviction, it is certain that the first glamour of Josiah’s movement ende

Josiah was eight years old when he began to reign. 2 Kings 22 A monarch of rare virtue, and a God of retributive justice David Thomas, D. D. I. A MONARCH OF RARE VIRTUE. Josiah was eight years old when he began to reign." In this monarch we discover four distinguished merits. 1. Religiousness of action. "He did that which was right in the sight of the Lord." We discover in Josiah — 2. Docility of mind. "It came to pass when the king had heard the words of the book of the law, that he rent his clothes." In Josiah we see — 3. Tenderness of heart. See how the discovery of the book affected him. "He rent his clothes." 4. Actualisation of conviction. When this discovered document came under Josiah's attention, and its import was realised, he was seized with a conviction that he, his fathers, and his people, had disregarded, and even outraged, the written precepts of heaven. II. A GOD OF RETRIBUTIVE JUSTICE. Such a God the prophetess here reveals. "Thus saith the Lord God of Israel, Tell the man that sent you to Me, thus saith the Lord, Behold I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read." The government over us, and to which we are bound with chains stronger than adamant, is retributive, it never allows evil to go unpunished. It links in indissoluble bonds sufferings to sin. Sorrows follow sin by a law as immutable and resistless as the waves follow the moon. "Whatsoever a man soweth that shall he also reap." In this retribution (1) The wicked are treated with severity, and (2) the good are treated with favour. ( David Thomas, D. D. ) Josiah and the Book of the Law Monday Club Sermons. This lesson gives us the account of a remarkable revival of religion which took place something over six hundred years before the Christian era, under the good reign of the boy-king Josiah. The history of the progress of the kingdom of God on earth is the history of revivals. Like the ebb and flow of the tides has his kingdom apparently advanced and receded, but with this difference, that each spiritual flood-tide has marked a substantial advance upon any previous flood-tide. Every revival has left the Church mightier than it ever was before, and has been a prophecy to the world of the time when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." In matters of religion it had been a period of ebb-tide for many years before our lesson opens. I. WE LEARN THAT THE AGENCY GOD USES IN A REVIVAL OF RELIGION IS THE AGENCY OF MEN, AND OFTEN OF A SINGLE MAN. Some one torch must first be kindled. Some one soul must be quickened. In some one closet the voice of prevailing prayer must be heard. There was but one voice crying in the wilderness, but it inaugurated the first Christian revival. There was but one Jonathan Edwards in America, and one John Wesley in England, when the great revivals in which they were instrumental began; but thousands were warmed at their fires, and lighted by their torches. Nor is it always a great man intellectually, or one who wields a wide influence, whom God uses to inaugurate the revival: it may be some praying mother, some unknown Christian, some uninfluential brother. As the majestic river rolls onward to the sea, we do not think much of its source, but only of the broad meadows which it waters, and the whirring factories which it has set in motion, and the bustling cities to which it bears the white wings of commerce; but, after all, away back in the hills is a little rivulet which is its source, and back of the rivulet perhaps a hidden spring on the mountain-side, which no eye has ever seen. Back of every revival is some hidden spring which has made it possible; and that spring, as likely as not, is in the chamber of some very humble Christian. That God uses such instrumentalities, our lesson plainly tells us, for Josiah was but a boy of sixteen when this revival began. He might well have objected that he was too young and inexperienced to be the leader in such a reformation. Very likely he had many struggles and misgivings which are not recorded, but it was God's way to revive his work under the leadership of a boy. What, now, let us ask, are the characteristics of a true revival? We must take the parallel account of this revival which is given in Second Chronicles, as well as the one given in Kings, into consideration. 1. Taking the two stories together, we learn that one remarkable characteristic was the destruction of idolatry. When the king was twenty years old, four years after he "began to seek after God," we read that "he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images." Idols of all descriptions were cut down and ground to dust, and strewn upon the graves of those who had sacrificed to them. This work of destruction must be well done before the work of construction can be begun. So, very often, is it in the Church and the individual heart, before the reviving work of the Holy Spirit can be accomplished. There are false gods which must be deposed; there are sins of long standing, with deep roots and wide-spreading branches, which must be cut down. There we have a suggestion of the reason why in many a heart and many a church the revival work is only partial and incomplete. The uglier idols are cut down, the grosser sins are abandoned, nevertheless there is some high place especially dear which is not removed — nevertheless there is a pet sin of envy, jealousy or ill-will, or self-indulgence, which is spared; and because no thorough work of reform is accomplished, because the account must needs be qualified by a "nevertheless," the soul remains unsaved, the revival fails to come. 2. Another characteristic of this ancient revival and of every true revival was liberality on the part of the people. There was evidently a large sum of silver collected for the repair of the temple, for large repairs were needed. True liberality is both a cause and an effect of a true revival. The beginning of this century was a time of dearth and languishing in the churches. Infidelity was rampant, and threatened to sweep everything before it. But, at the same time, the cause of missions, home and foreign, began to assume proportions they had never known before; the purse-strings of Christian people were loosened; a revival of charity and money-giving spread over the land, and revivals of religion, pure and undefiled, followed in quick and glorious succession. "Is his purse converted?" was frequently a question of one of John Wesley's co-labourers when he heard of a rich man who had become a Christian. It is a question which might be appropriately asked in every revival season — "Have the purses been converted?" 3. Another characteristic of this ancient revival in Judah seems to have been the honesty and faithfulness of the people, which extended even to the small details of life. Money was given, we are told, to the carpenters and builders and masons; "howbeit there was no reckoning made with them of the money that was put into their hand, because they dealt faithfully." That is the legitimate effect, always and everywhere, of a revival of religion; and every revival is spurious that does not tend to produce this result. The merchant feels it as he measures every yard of cloth, and weighs every pound of sugar. The carpenter feels its influence as he drives his plane, the housewife as she wields her broom, the banker as he counts his money, the schoolboy as he studies his lesson. "Is such and such a man a Christian?" — "I don't know; go home and ask his wife," used to be the answer of a famous religious teacher. 4. Another characteristic of this old revival about which we are studying to-day was honour for the house of God. Every true revival has just this characteristic — reverence, honour for the house of God. 5. Once more: the most striking characteristic of this revival of Josiah's reign was honour for the word of God. It hardly seems possible that the "Book of the Law" could have been utterly lost for years, and that the very remembrance of it should have become a dim tradition. Then the king gathers together all the inhabitants of Jerusalem, and reads in their ears all the words which have so awakened him. He renews his covenant with God; he carries out more completely the work of reformation which he had begun, destroying every idol, and restoring the worship of the true God in every part of his domain. It was a wonderful revival; and no characteristic is so striking as the king's reverence for, and ready obedience to, the word of God. But King Josiah is not the only one who has lost the word of God, not the only one from whom it is buried out of sight, under the dust of years. Though copies of the law are dropping from the printing press by the million every year, though it lies in all our houses and is read in all our churches, it is a lost book to-day to thousands, as it was in Josiah's time, Our very familiarity with it hides it from our eyes as effectually as the rubbish of the temple hid it from the Jews; and only a powerful revival of religion can bring it from its hiding-place, and put it in our hands and in our hearts. ( Monday Club Sermons. ) Josiah's reformation Alex. Whyte, D. D. Josiah was only twenty years of age when he set about a national reformation of religion as radical and as complete as anything that Martin Luther or John Knox themselves ever undertook. But with this immense difference. Both Luther and Knox had the whole Word of God in their hands both to inspire them and to guide them and to sustain them and to support 'them in their tremendous task. But Josiah had not one single book or chapter or verse even of the Word of God in his heathen day. The five Books of Moses were as completely lost out of the whole land long before Josiah's day as much so as if Moses had never lifted a pen. And thus it was that Josiah's reformation had a creativeness about it: an originality, an enterprise, and a boldness about it, such that in all these respects it has completely eclipsed all subsequent reformations and revivals — the greatest and the best. The truth is, the whole of that immense movement that resulted in the religious regeneration of Jerusalem and Judah in Josiah day, it all sprang originally and immediately out of nothing else but Josiah's extraordinary tenderness of heart. The Light that lighteth every man that cometh into the world shone with extraordinary clearness in Josiah's tender heart and open mind. And Josiah walked in that light and obeyed it, till it became within him an overmastering sense of Divine duty and an irresistible direction and drawing of the Divine hand. And till he performed a work for God and for Israel second to no work that has ever been performed under the greatest and the best of the prophets and kings of Israel combined. It is a very noble spectacle. ( Alex. Whyte, D. D. ) And he did that which was right in the sight of the Lord. 2 Kings 22:2 Josiah an example for young men Frederic Walstaff. Of the young king, whose piety is thus described, it is also said in another place ( 2 Kings 23:25 ), "And like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might" according to all the law of Moses; neither after him arose there any like him. I. THE PIETY OF JOSIAH AS ILLUSTRATIVE OF THE POWER OF A GOOD EXAMPLE. "He walked in all the ways of David his father." Few influences are more powerful than that of example. The child imitates his parent; the schoolboy his classmate; the youth his playfellows; and so on through every stage of life. Note in what recorded actions of Josiah there were marks of an imitation of David's example. 1. The first of these in order of time was his attachment to God's house, and his devotion to God's service. 2. His love to the. Word of God. Turn to the narrative in 2 Chronicles 34:14-21 . David said of the man who is blessed, that "his delight is in the law of the Lord." There is no book more valuable to the young, 3. His reverence for godly men ( 2 Kings 23:15-18 ). We know enough of David's life to recognise in this respect for a man of God an imitation of his example. The servants are to be revered; to be "esteemed very highly for their works' sake." Goodness is always worthy of regard; and he who does not respect it tells us that he has no goodness in himself to be respected. II. THE PIETY OF JOSIAH AS ILLUSTRATIVE OF THE STRICT INTEGRITY OF GODLINESS. "He turned not aside to the right hand, nor to the left. The man of the world may turn his creed and shape his course according to the fashion of the varying hour"; but not the Christian. He must bear in mind the words of wisdom: "Let thine eyes look right on, and let thine eyelids look straight before thee." 1. Josiah was not influenced by the force of ancient custom, when that custom ran counter to the course pointed out by conscience. 2. He was not influenced by any feeling of false shame. When the book of the law was found and read before him, he rent his clothes, feeling that he was a sinner. III. THE PIETY OF JOSIAH ILLUSTRATES THE COURSE OF LIFE THAT ENSURES DIVINE APPROVAL. "He did that which was right in the sight of the Lord." It is comparatively easy to pursue a course that seems right to ourselves, or that may secure the applause of the world. It is a widely different matter so to live as to ensure the approval and commendation of God. 1. By far the greater part of men seem to live for self. They have no care or consideration for others. Selfishness is the vilest principle that ever spread in this world. 2. Others care most about the approval of the world. These are selfish coo. It is because that applause is gratifying to their selfish vanity. The man who would lick the dust to secure the favour of a fellow-mortal would sacrifice his dearest friend to gain. 3. They only are godlike who do and love that which is holy and true; who live not for themselves, but for others and for God. Application — Have an object in life! Live! Do not be content with mere existence. Remember, there is but one unfailing condition of true greatness and that is goodness. ( Frederic Walstaff. ) Example for Royalty T. Hughes. There is at the top of the Queen's staircase in Windsor Castle a statue from the studio of Baron Triqueti, of Edward VI. marking with his sceptre a passage in the Bible, which he holds in his left hand, and upon which he earnestly looks. The passage is that concerning Josiah: "Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And he did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not aside to the right hand or to the left." The statue was erected by the will of the late prince, who intended it to convey to his son the Divine principles by which the future governor of England should mould his life and reign on the throne of Great Britain. ( T. Hughes. ) Traits of youthful religion E. Monte. 1. Josiah began to reign when he was eight years old, and he reigned thirty and one years in Jerusalem. He ascended the throne when vice had taken deep root in the people, and national faults had become stereotyped in the Jewish character. His character and his conduct are exactly those which, judging from reason or historical experience, we should expect from the freshness and energy of a religious boy. That character is thus briefly summed, up by Huldah the prophetess: His heart was tender, his humility was great, he had given a quick and childlike credit to God's threats against the sins of the people, and had yielded a ready sympathy with penitential acts for sins in which he had taken no part, for under God's threats he had shed tears, and rent his garments and done his utmost to avert Divine anger. The acts which illustrate this character are seven in number, and inasmuch as they have a natural coherence and agreement with each other, I will sum them up. His first work was to repair the temple, his second to read attentively the newly discovered Scriptures, till alarmed at the threats against sin, he, thirdly, abased himself openly. He then commanded the destruction of the idols and priests of Baal, and the professed profligates of the land. He, fifthly, ordered the public reading of the Scriptures, he brought out to public notice the remains of God's saints, and lastly, proclaimed a public celebration of the Passover. Now these are just the acts of a fresh and rumple mind, and while many of them are the features of the early days of religion, which we would fain frequently copy, they are at the same time marks of the earlier stages of religion, and cannot be expected to exist in its later day. But while this is the case with regard to the individual character, these will be signs of the early days of a great religious revival, and will speak as much of the zeal of the social body as they do of the individual. 2. To reduce these reflections to some practical bearing, the following character is not uncommon amongst us. A child, a boy, a youth at home, at school, or the university is under the influence of religious principles; he studies attentively the Scriptures of God as they are presented to him through the received translations and interpretations of his day; he follows with earnestness and alacrity a pathway which he strikes out himself in which he has received his impetus from the wonderful coincidences of prophecy or the theological questions raised on the subject of faith and works; he is startled by the mention of the Judgment, and is so keenly sensitive to the subject, that the sublime awfulness of a thunderstorm, or the congregational singing of a hymn about the "day of wonders" will awaken the most sensible alarm in his mind, doter him from a fault, or drive him to an act of devotion and holiness; he will be so anxious lest he should be guilty of mixing too indiscriminately with the wicked and those that know not God that he will be inclined to draw far too rigidly the limits between good and evil, and will be inclined to decide on certain shibboleths of the world and the worldly minded, which will neither stand the tests of reason, scripture, or experience. Certain modes of amusement will be rapidly denounced as sinful which are merely made so by the unguarded or ungracious mind of him who uses them; and certain places and people are placed under bar and ban, which have in them no essential evil whatever. In proportion as the mind of such a youth is fresh in his religious career, he will be painfully conscious of the weight of a committed sin, and will find the flow of penitential tears spontaneous and natural Such will be the features of youthful religion, and such wore the features of the religion of Josiah. There are points in the earlier religion of the child which are ever to be kept in view through after life; lovely echoes of the sweet voice associated with the first can of God still sounding round us; as fresh water drops sprinkled with the kindly hand over the dim and dusty picture of the past; dreams of fresh and happy childhood rousing us to renewed vigour when we wake to the daily strife of life.(1) And first, a quick and sensitive mind and conscience is to be valued and loved; if we have lost it, we must strive by all means to rekindle it; if we see it still existing in another we should do everything to retain, encourage, and preserve it.(2) The second feature belonging to Josiah in common with youthful religious characters, is that which I called a deep and sometimes overwrought regard for the Scriptures of God according to their received translations and interpretations. It is natural that the young mind should rest with an exclusive attention on those means of ascertaining the knowledge of its own subject-matter which fall most objectively before its eye, and least dependently on experience and deeper philosophic reflection; consequently that means of knowing God's will, the written Word, is the one to which it will pay the most unswerving attention; so much so, as at last to form into a certain idolatry its regard for it; while to the mind of the advancing man the analogy of God's providence, the experience of passing life, the claims of the Church and human authority, the study of physical nature, and the lives of holy men gone by will afford at least equivalent grounds of satisfaction, if not deeper than that afforded by the written Word of God.(3) But another feature of youthful religion which it is well that we should truly estimate and not allow to overstep its limits, is the drawing rigid lines between good and evil men, with a view to radically extirpating the tares from the wheat. One important practical lesson that we learn in studying such a character as Josiah's is that we should look out for and admire certain graces in youth wherever we see them, but should be by no means discouraged if we find a comparative lack of them in ourselves. Each age has its own peculiar graces, and what is lovely and true in the child may become transcendental in the youth, and unreal in the man. In short, the features of religion are different in different ages. To one the characteristics belong which I have just described as existing in Josiah. In another we shall find others, a trust in close self-examination, a watchful eye on the course of God's dealing with the soul, and observation of His providential care and guidance, and of those deep inward visitations and communings which are so full of encouragement and comfort. In another we shall see the satisfaction arising from the study of holy men, their lives, their struggles, and their victories. In another, the strong dependence on the internal proofs of religion in the analogy of God's Providence and the power and force of the moral sense of man. The features of religion will be different in each, and we must neither force the existence or expression of feelings which, natural to another age, do not belong to ours, nor on the other hand must we despond if we do not see in ourselves many of the features which we admire in another. ( E. Monte. ) Early piety King Josiah, it is said, at eight years feared the Lord. , martyred at the age of ninety-five, declared that he had served God eighty-six years, showing that he was converted at nine years. It is commonly held that Jeremiah and John the Baptist, who are spoken of in Scripture as sanctified from their birth, were early children of grace. Coming down to more modern times it is easy to name many eminent servants of God who began to serve him in childhood, as Baxter, for instance, who said he did not remember the time when he did not love God and all that was good. Matthew Henry was converted before eleven. Mrs. Isabel Graham at ten. President Edwards probably at seven. Dr. Watts at nine. Bishop Hall and Robert Hall at eleven or twelve. (H. C. Fish) I have found the book of the law in the house of the Lord. 2 Kings 22:8 The finding of the book A. F. Muir, M. A. Following two of the most notoriously wicked rulers, Josiah, the boy king of Judah, was a remarkable instance of independence of character and the differentiating influence of the grace of God. His individuality made a deep and lasting impress upon the history of the nation. One of the chief tasks he set himself was the repair of the temple — not done since the time of Joash, two hundred and fifty years before. It was during the progress of this work that the Book of the Law was discovered, a circumstance which was so powerfully to affect the action of the king and the future of his people. I. THE FINDING OF THE BOOK CONSTITUTED IN ITSELF A LITERARY RESURRECTION OF THE MOST REMARKABLE DESCRIPTION. There has been no lack of dogmatic opinions as to what the book was which was thus found. In the passages referred to above it is simply styled "a book" and "the book of the Law of the Lord given by Moses"; language perfectly consistent with the theory that it was the survivor of several, it may be many, previously existing copies. but one doughty champion of the Reformation does not hesitate to identify it with the copy of the law that was preserved in the Ark of the Covenant, and others, as, for instance, the Fathers, and Wellhausen and his Scottish disciple, Robertson Smith, hold that it was none other than the Book of Deuteronomy. How significant the circumstances of this discovery! Are we to pronounce it a "happy accident"? or to refer it to some "Intelligent Cause"? We can recall similar incidents in the history of non-religious or (so-called) profane literature. The Nicomachean Ethics are said to have lain in the cellars of Scepsis, the king of Pergamos, for nearly two centuries after Aristotle had ceased to teach, when, rediscovered by men who loved philosophy, they were conveyed to Athens and then to Rome in the days of Cicero. Their publication stirred afresh the dormant spirit of the schools, and broke like a new morning upon the intellectual life of Europe. I have read, too, an even more romantic tale concerning a book of modern poetry familiar to most of us. Its author had occasionally quoted stanzas in the hearing of his friends, which he said belonged to poems he once had written, but never intended to publish. At last they prevailed upon him to divulge their secret. Years before he had lost the wife of-his youth, in whose praise they had been written, and he had vowed that they should be buried with her. Searching in her coffin they found the MS. pillowing her head, the golden tresses of which were so intertwined with its leaves that it was with the greatest difficulty they were separated and restored to a condition that admitted of their being printed. Instances of a similar character might be multiplied, and it may be asserted that the problem is essentially the same in any case; that the intrinsic character of the writings can have no bearing upon the interpretation to be put upon their rescue from oblivion. But surely the respective circumstances must be taken into account, and the relation of the writings to the spiritual life of mankind? The loss of the "Ethics" would have been a great loss, in some respects an irretrievable one; and had Rosetti's House of Life still lain beneath the cerements of the tomb, English literature to-day would have been distinctly poorer, and the development of our poetry less perfect than it has been. But who will say that such works as these are essential to the higher life, the spiritual progress of humanity? Apart from its own solemn claim to immortality, the Word of the Lord is too closely and causatively associated with the future of the race, and it has outlived too many antagonistic influences, too many ages of unbelief and indifference, for us to conclude hastily that its presence amongst us now is but a lucky survival, to be accounted for by a theory of chances. II. THE DISCOVERY WAS CONNECTED WITH A GREAT AWAKENING OF RELIGIOUS LIFE. The story of its reception by the young king and his subjects, simply as it is told, thrills us as we read it. The great high-priestly penitence of the one for the general sin and the heroic resolution of the others as they "stood by the covenant" have in them not a little of the "moral sublime." But we must not fail to lay to heart the enduring lessons it teaches us. 1. Look at the light which it throws upon the question of a "book-religion." The history of that age illustrated the difference there is between being with a Bible and being without one. Of course it is allowed that the sense the expression "book-religion" often bears is false and mischievous enough. When Chillingworth shouted that "the Bible, and the Bible alone, was the religion of Protestants," he probably attached a very different signification to "religion" than the term generally conveys; if he did not his error was not much less than that which he sought to overturn. Religion is of the heart — an inward and spiritual influence — a communion with God. But it is not independent of external standards, nor does it spring into existence ..unprovoked or unassisted. This, at any rate, is the teaching of history and of individual experience. Without the authoritative medium of Scripture Judah failed to advance upon the religion of the Fathers, in fact, fell further and further behind it. The beliefs of the people wanted fixity; their pious emotions were without definiteness or moral force; and they became a prey to the plausible falsehoods of heathenism. With the reappearance of the Book of the Law the religious spirit of the nation recovered itself, and the forward movement towards the great fulfilment was resumed. But it would be a mistake to suppose that a truth, even an important truth, is as such immortal. As John Stuart Mill has remarked, there are too many instances to the contrary for us to entertain such a comfortable belief. Not once only, but many times, have great religious or moral movements perished untimely for lack of a Scripture that could give their principles authoritative expression and permanence. On the other hand, the "book-religions" of the world have been the only persistent or widely influential ones, as witness the faiths of China, India, Persia, or Palestine. Once fixed in literary form, the creed of a people is open to general reference, becomes a public standard of opinion and of conduct, and in conjunction with the spiritual experience to which it is related, it of necessity advances and refines upon itself. In Fetichism alone have we a religion (if religion it can be called) without a book, which at the same time continues and reproduces itself! Proteus, like it springs up, a rank but stunted growth of diseased imaginations, wild vagaries, and sexual excesses. Yes, in the superstition that haunts the dark places of the earth, that either opposes morality or lies wholly outside of it, and that brands with such unmistakable inferiority its devotees, we have, par excellence, the religion without a book! 2. How independent Divine revelation is of the moral and intellectual conditions amidst which it appears. It is impossible for any candid inquirer to suppose that the dust-covered MS. so seasonably brought forth from its age-long rest was the product of forgery. Apart from the transparent self-contradiction of such a conception, there was no man of that day who could have achieved such a tour de force in literature or morals. How is the problem to be explained, that in an epoch of decadence and apostasy, there should have appeared at once so marvellous a transformation in public and private conduct? Evolution, however it may be manipulated, cannot solve the difficulty. Revelation, that glorious "anticipation of reason," as Lessing conceived it to be, was in that instance, at any rate, no child of the Zeit-geist. The truth that could so regenerate a people must have had its origin in the supernatural and Divine. 3. Vital contact with Holy Scripture is essential to the enjoyment of its advantages. So commonplace are our notions of God's ways that we are startled at the thought of His permitting such an utter and appalling ignorance of Divine things. It is a great mystery; yet we can see certain disciplinary reasons for it. To have a Bible is of little use if we do not read it; to read it, if it be not laid to heart. Of how many might it still be said, "The word of hearing did not profit them, because they were not united by faith with them that heard." Only when in penitence and faith we "read, mark, learn, and inwardly digest" the teachings of the Bible, can it become a means of grace, a source of spiritual life and power. ( A. F. Muir, M. A. ) The book that finds me C. Meyers, D. D. The striking fact in the incident is the reversal of the statement, is the deeper truth: the book found them. This stamped it as Divine. This is always the great fact concerning the Bible — it finds me. I. IN MY DEEPEST THOUGHT — TO KNOW GOD. The questions of sin and destiny and immortality, &c. The greatest minds have here found the answer. The ordinary man can know for himself. Every man can know for himself whether the Bible is the revelation of God. Give it his best thought. II. IN MY DEEPEST DESIRE — TO SERVE GOD, to do His will. "If any man wills to do my will he shall know truth" — must be lived to be realised. It costs something to live it. Obedience is the pathway to knowledge. III. IN MY DEEPEST NEED — TO HAVE GOD — my God — my Father. His love and mercy and care. Experience is the great teacher. Sorrow

22:1-10 The different event of Josiah's early succession from that of Manasseh, must be ascribed to the distinguishing grace of God; yet probably the persons that trained him up were instruments in producing this difference. His character was most excellent. Had the people joined in the reformation as heartily as he persevered in it, blessed effects would have followed. But they were wicked, and had become fools in idolatry. We do not obtain full knowledge of the state of Judah from the historical records, unless we refer to the writings of the prophets who lived at the time. In repairing the temple, the book of the law was found, and brought to the king. It seems, this book of the law was lost and missing; carelessly mislaid and neglected, as some throw their Bibles into corners, or maliciously concealed by some of the idolaters. God's care of the Bible plainly shows his interest in it. Whether this was the only copy in being or not, the things contained in it were new, both to the king and to the high priest. No summaries, extracts, or collections out of the Bible, can 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 so scarce; they that corrupted them, no doubt, used arts to get that book out of their hands. The abundance of Bibles we possess aggravates our national sins; for what greater contempt of God can we show, than to refuse to read his word when put into our hands, or, reading it, not to believe and obey it? By the holy law is the knowledge of sin, and by the blessed gospel is the knowledge of salvation. When the former is understood in its strictness and excellence, the sinner begins to inquire, What must I do to be saved? And the ministers of the gospel point out to him Jesus Christ, as the end of the law for righteousness to every one that believeth. 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.