Exegetical and Hermeneutical Commentary of 2 Kings 23:2
And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD.
2. and the priests, and the prophets, and all the people ] These were the elders spoken of in the previous verse, the representative men of the principal classes from every part of the kingdom. In the parallel place in 2Ch 34:30, the ‘prophets’ are not mentioned in this enumeration, but in their place the ‘Levites’ appear. This variation is no doubt due to the different state of things which existed when the two books were compiled. In the days of the compiler of Kings, the effect of the schools of the prophets had not died away, and he could understand that men who had belonged to them would in Josiah’s time form a considerable class, and be mentioned as such in the original record. When the Chronicler lived things were very different. Prophets, as a class of men trained in religious societies with a view to future work among the people, had ceased to exist, while the Levites had come into considerable prominence. Meaning therefore to represent the influential persons of the time as present at Josiah’s solemn gathering, he mentions ‘Levites’ who in his own time were a distinguished body, omitting ‘prophets’ as they were no longer found in the same numbers, nor constituted so distinct a class, when this assembly was collected in Josiah’s reign.
small and great ] i.e. The poor and the rich.
the book of the covenant ] The expression is found in Exo 24:7, and there seems to refer to the contents of the chapters Exodus 20-23. But there is little doubt that, however brief the first form of statutes may have been to which this name was given, it came in time to include the additional laws of Leviticus and Deuteronomy, and that to some such expanded set of laws the name is here applied.
Fuente: The Cambridge Bible for Schools and Colleges
The prophets – The suggestion to regard this word an error of the pen for Levites, which occurs in Chronicles (marginal reference), is unnecessary. For though Zephaniah, Urijah, and Jeremiah are all that we can name as belonging to the order at the time, there is no reason to doubt that Judaea contained others whom we cannot name. Schools of the prophets were as common in Judah as in Israel.
He read – The present passage is strong evidence that the Jewish kings could read. The solemn reading of the Law – a practice commanded in the Law itself once in seven years Deu 31:10-13 – had been intermitted, at least for the last 75 years, from the date of the accession of Manasseh.
Fuente: Albert Barnes’ Notes on the Bible
2Ki 23:2
And the King went up into the house of the Lord.
Spiritual idolatry
Why should there be such a gathering as this? why should all the mighty, all the good, and all the wise, all the great with all the small, make such a point of going into the house of the Lord on this occasion? Why should they make such a public display about an ordinary duty, such as assembling in the house of the Lord? For two reasons.
1. Because that duty had become an extraordinary one, through the long neglect of it.
2. And the other reason was, because they were desirous to hear the Word of the Lord. These were indeed two good reasons for this solemn assembly of all the people in the Lords house. But what a terrible lesson does it read to us! We read of a wonderful deliverance of His people by Almighty God out of the hands of their enemies, when to the eye of man their situation was utterly hopeless. We should expect that this would have awakened them, especially as God had performed it on their turning back, under the pious Hezekiah, from their false gods to the true and living God; yet here, in the third generation from that time, we find the altars and temples of the false gods up again, and the Word of God lost, not only out of the hearts, but of the very sight and ears of the people. Once again, however, and, alas! for the last, time, both the temple and that Word were restored under the care of the pious Josiah; and the people of God once again, and for the last time, showed themselves as the people of God. Such is the example before us; the example of a people, too, in whose place we are standing, being grafted in as a wild olive, in place of the branches which had been broken off because of unbelief. And their example is our example, as we have been told by St. Paul. Let us review, then, some of the plainest applications of this example.
(1) St. Paul warns us, saying, Neither be ye idolaters, as were some of them (1Co 10:7). But it may he said that we are not in the least danger of being idolaters. We are thoroughly convinced of its besotted folly and desperate wickedness. But then, there are always two things to all our dealings with God,–there is the spirit, and there is the deed; and the deed depends upon the spirit for its quality, as the fruit depends upon the nature of the tree for its kind. Although, therefore, we bow not down before the work of our own hands, putting it in the place of God, we may bow down before the work of our own hearts, and put that in the place of God. And this idolatry may go on while the other is scorned and mocked at. For what is the worship of God? Is it not in lifting up the thoughts and affections of the heart unto God on His throne in heaven, and acknowledging Him as our maker and continual keeper? Thus God is the first and last object of the heart; but an idol is a thing of this world, put in the place of God. Oh how is the heart in its devotion to the things of this world full of images, which it worships, in the place of the Maker of this world and all therein, with the kiss of affection, with the bowing of the spirit, with the adoration of the soul! But of one image only will God allow in the heart for worship, and not reckon it idolatry; in one image will He allow Himself to be honoured, and in one only; and what is that? It is the image of Himself. But how shall we possibly have the image of God, whom no man hath seen, neither can see, in our hearts? He hath given us this image of Himself in our Lord Jesus Christ, of whom St. Paul says, that He is the image of the invisible God (Col 1:15); the brightness of His glory, the express image of His person (Heb 1:3); and who says concerning Himself, He that hath seen Me hath seen the Father (Joh 14:9); if, therefore He shall be dwelling in our hearts by faith, then we have there the image of God, and we are worshipping Him in spirit and in truth. And this, therefore, is necessary to our worship, the keeping His image there, not letting the things of this world to take its place, but looking upon Him crucified by crucifying the flesh with its affections and lusts; looking upon Him dead, by our death urge sin; looking upon Him as risen again, by our new life unto righteousness; looking upon Him ascended into heaven, by setting the affections on things above; looking on Him as coming again, through the denial of all ungodliness and worldly lusts, and in the blessed hope of His glorious appearing. To this worship we have all been called, and to this all must turn from the vain idols of worldly desires.
(2) That the Word of God should be lost out of the hands and hearts of idolaters, who can wonder? It expressly forbids idolatry of every kind, both within and without the heart: it says, Thou shalt worship the Lord thy God, and Him only shalt thou serve; and it is full from beginning to end of severe rebuke and awful threats against all that are holding the truth in unrighteousness, knowing that the Lord God is a jealous God, that will not share His honour with another, and yet preferring to his worship and service the devotion to the world, and the service of the flesh. And the first token of sincere repentance is now, as it was in the days of Josiah: men go up to the house of the Lord to hear the Word of God; they go to His house in the place of the public assembly of His people; they go to His house in the inner chamber of their hearts; for then being bent on amendment, they desire reproof, they wish to forsake the wrong way for the right, they long to understand the will of God that they may do it; to hear His sentence upon sin, that they may justly dread and abhor it; to listen to His promise of pardon, that they may lay fast hold of it; to hear the call to repentance, that they may instantly and sincerely obey it; thus the Word which was before full only of rebuke, now abounds to them wire consolation; that which smote their consciences now soothes them. (R. W. Evans, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. The king went up into the house of the Lord] Here is another very singular circumstance. The high priest, scribes, priest, and prophets, are gathered together, with all the elders of the people, and the king himself reads the book of the covenant which had been lately found! It is strange that either the high priest, Jeremiah, Zephaniah, or some other of the prophets, who were certainly there present, did not read the sacred book! It is likely that the king considered himself a mediator between God and them, and therefore read and made the covenant.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The prophets; either Jeremiah, Zephaniah, Urijah; or the sons or disciples of the prophets.
He read; He caused to be read.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. he read in their earsthatis, “caused to be read.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the king went up into the house of the Lord,…. To the temple, from his palace:
and all the men of Judah and all the inhabitants of Jerusalem with him: they met him there:
and the priests, and the prophets; the prophets Jeremiah, Zephaniah, and Uriah, who, though they might not be at Jerusalem when the book of the law was found, yet, upon this message of the king’s, might come up thither from the countries where they were; the Targum interprets the word “scribes”: and some take them to be the sons of the prophets, their disciples; in 2Ch 34:30 they are called Levites:
and all the people, both small and great; a very numerous assembly:
and he read in their ears all the words of the book of the covenant which was found in the house of the Lord: that is, he caused it to be read by others, and perhaps by more than one, the congregation being so large.
Fuente: John Gill’s Exposition of the Entire Bible
(2) And the prophets.That is, the numerous members of the prophetic order, who at this time formed a distinct class, repeatedly mentioned in the writings of Jeremiah (e.g., Jer. 2:8; Jer. 5:31; Jer. 6:13), as well as of older prophets. The Targum has the scribes, the of the New Testament, a class which hardly existed so early. Chron. and some MSS. reads the Levites. (See Note on 2Ch. 34:30.)
All the men of Judah . . . inhabitants of Jerusalem . . . the people.A natural hyperbole, Of course the Temple court would not contain the entire population.
And he read.Perhaps the king himself; but not necessarily. (Comp., e.g., 2Ki. 22:10; 2Ki. 22:16.) Qui facit per alium facit per se. The priests were charged to read the Law to the people (Deu. 31:9, seq.) at the end of every seven years.
Small and greati.e., high and low. (Comp. Psa. 49:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Priests prophets people All classes were thus represented.
Small and great All ranks as well as classes were present. No one was too great, no one too small, to be interested in the law of Jehovah.
He read Or caused to be read. The public reading was probably done by the Levites, priests, and prophets, and was done in various parts of the temple and its courts at the same time.
All the words of the book The entire law was read, and probably occupied several days.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ki 23:2. The priests and the prophets The priests and the Levites. Houbigant. 2Ch 34:30.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ki 23:2 And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD.
Ver. 2. And the king went up and all the men of Judah.] Solemnly to renew their covenant with God; a course ever found to be of singular avail in case of any common calamity felt or feared.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD. Hebrew. Jehovah. App-4.
prophets. Some codices read “Levites”, as in 2Ch 34:30.
read. Either himself; or, by Hebrew idiom, “caused to be read”.
in their ears. Compare Neh 8:1-4, &c. The king did not keep it to himself. God’s word is for all.
Fuente: Companion Bible Notes, Appendices and Graphics
both small and great: Heb. from small even unto great, Gen 19:11, 1Sa 5:9, 1Sa 30:2, 2Ch 15:13, Est 1:5, Job 3:19, Psa 115:13, Act 26:22, Rev 20:12
he read: Deu 31:10-13, 2Ch 17:9, Neh 8:1-8, Neh 9:3, Neh 13:1
the book: 2Ki 22:8, Deu 31:26, 1Ki 8:9
Reciprocal: Deu 31:11 – shalt read 2Ch 31:1 – all Israel 2Ch 34:30 – the book Neh 5:12 – I called Jer 11:2 – General Jer 34:8 – had
Fuente: The Treasury of Scripture Knowledge
2Ki 23:2. The king went up into the house of the Lord For as this great meeting was called for a religious purpose, it was to be conducted in a religious manner; and whatever was done in it was to be done as in the presence of God. And all the men of Judah A very great number of them; for it cannot be supposed that the court of the Lords house could contain all the inhabitants of the land at once. And the prophets Either Jeremiah, Zephaniah, Urijah, Huldah, or the sons of the prophets. The people, both small and great High and low, rich and poor, young and old: for persons of all ranks, conditions, and ages, were present. And he read in their ears, &c. Josiah himself, for he did not think it beneath him to be a reader, any more than Solomon did to be a preacher, and David even a door-keeper, in the house of God. All people are concerned to know the Scriptures, and all in authority to spread the knowledge of them.