2 Kings 22:12
And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying,
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(12) And the king commanded . . .—Comp. the similar embassy to Isaiah (2Kings 19:2).

As to Ahikam see Jeremiah 26:24; Jeremiah 40:5; and for Achbor, Jeremiah 26:22; Jeremiah 36:12.

Asahiah a servant of the king’s.—Probably the same officer as “the knight” or aide-de-camp who attended on the king (2Kings 7:2; 2Kings 9:25.)

2 Kings 22:12-13. Asahiah, a servant of the king’s — Who most constantly waited upon the king’s person; otherwise all of those here mentioned were the king’s servants. Go ye, inquire of the Lord for me, and for the people, &c. — What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them. For great is the wrath of the Lord, because our fathers, &c. — In the glass of the divine law, he saw the sins of his people to be more numerous and more heinous than he had before seen them, and more exceeding sinful. And he saw that the wrath of God was kindled in a high degree against the whole nation, not only for the sins of the present generation, but because that from their first coming out of Egypt to this time, they had been almost in the constant habit of disregarding and violating the divine laws, and that in the most notorious and flagrant instances.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.He rent his clothes - Partly grief and horror, like Reuben Genesis 37:29 and Job JObadiah 1:20, partly in repentance, like Ahab 1 Kings 21:27. 12-15. the king commanded … Go, inquire of the Lord for me, &c.—The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit.

Ahikam—a friend of Jeremiah (Jer 26:24).

A servant of the king’s, who most constantly waited upon the king’s person; otherwise all of them were the king’s servants. And the king commanded Hilkiah the priest,.... The high priest, as he is called, 2 Kings 22:4.

and Ahikam the son of Shaphan; whether the same with Shaphan the scribe, before mentioned, or another of the same name, is not certain:

and Achbor the son of Michaiah; who is called Abdon, the son of Micah, 2 Chronicles 34:20.

and Shaphan the scribe; who brought and read the book to the king:

and Asahiah, a servant of the king's; that waited on him constantly:

saying; as follows.

And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying,
12. Ahikam the son of Shaphan] Ahikam was father of Gedaliah (Jeremiah 39:14), and continued in an official position in the reign of Jehoiakim (Jeremiah 26:24). Ahikam must have been a person of ripe years to be sent on such an errand as this to Huldah. Hence Shaphan his father must have been of an advanced age. (See above on verse 3.)

Achbor the son of Michaiah] R.V. Micaiah. He is not mentioned except in this history. In the parallel place of Chronicles (2 Chronicles 34:20) he is called Abdon the son of Micah.

Asahiah a servant of the king’s] R.V. Asaiah the king’s servant. The name is so spelt in 2 Chronicles 34:20. ‘Servant’ in such phrases signifies some person of influence in close attendance on the king. See on v. 13 above.Verse 12. - And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan. "Ahikam the son of Shaphan" is almost certainly Jeremiah's protector at the court of Jehoiakim (Jeremiah 26:24), the father of the Godaliah who wan made governor of Judaea on Nebuchadnezzar's final conquest (Jeremiah 39:14; Jeremiah 40:7). "Shaphan;' his father, is no doubt "Shaphan the scribe." And Achbor the son of Michaiah. The parallel passage of Chronicles (2 Chronicles 34:20) has "Abdon the son of Micah," which is probably a corrupt reading. Achbor was the father of El-nathan, one of the "princes of Judah" (Jeremiah 36:12) in Jehoiakim's reign. And Shaphan the scribe, and Asa-hiah a servant of the king's - or Asaiah, as the name is given in Chronicles, l.s.c. - saying, Repairing of the temple, and discovery of the book of the law (cf. 2 Chronicles 34:8-18). - When Josiah sent Shaphan the secretary of state (סופר, see at 2 Samuel 8:17) into the temple, in the eighteenth year of his reign, with instructions to Hilkiah the high priest to pay to the builders the money which had been collected from the people for repairing the temple by the Levites who kept the door, Hilkiah said to Shaphan, "I have found the book of the law." 2 Kings 22:3-8 form a long period. The apodosis to וגו ויהי, "it came to pass in the eighteenth year of king Josiah-the king had sent Shaphan," etc., does not follow till 2 Kings 22:8 : "that Hilkiah said," etc. The principal fact which the historian wished to relate, was the discovery of the book of the law; and the repairing of the temple is simply mentioned because it was when Shaphan was sent to Hilkiah about the payment of the money to the builders that the high priest informed the king's secretary of state of the discovery of the book of the law in the temple, and handed it over to him to take to the king. המּלך שׁלח, in 2 Kings 22:3, forms the commencement to the minor clauses inserted within the principal clause, and subordinate to it: "the king had sent Shaphan," etc. According to 2 Chronicles 34:8, the king had deputed not only Shaphan the state-secretary, but also Maaseiah the governor of the city and Joach the chancellor, because the repairing of the temple was not a private affair of the king and the high priest, but concerned the city generally, and indeed the whole kingdom. In 2 Kings 22:4, 2 Kings 22:5 there follows the charge given by the king to Shaphan: "Go up to Hilkiah the high priest, that he may make up the money, ... and hand it over to the workmen appointed over the house of Jehovah," etc. יתּם, from תּמם, Hiphil, signifies to finish or set right, i.e., not pay out (Ges., Dietr.), but make it up for the purpose of paying out, namely, collect it from the door-keepers, count it, and bind it up in bags (see 2 Kings 12:11). יתּם is therefore quite appropriate here, and there is no alteration of the text required. The door-keepers had probably put the money in a chest placed at the entrance, as was the case at the repairing of the temple in the time of Joash (2 Kings 12:10). In 2 Kings 22:5 the Keri יתנהוּ is a bad alteration of the Chethb יתנה, "and give (it) into the hand," which is perfectly correct. המּלאכה עשׁי might denote both the masters and the workmen (builders), and is therefore defined more precisely first of all by יי בּבית המּפקדים, "who had the oversight at the house of Jehovah," i.e., the masters or inspectors of the building, and secondly by יי בּבית אשׁר, who were (occupied) at the house of Jehovah, whilst in the Chronicles it is explained by י עשׂים ב אשׁר. The Keri יי בּית is an alteration after 2 Kings 22:9, whereas the combination בּבית מפקדים is justified by the construction of הפקיד c. acc. pers. and בּ rei in Jeremiah 40:5. The masters are the subject to ויתּנוּ; they were to pay the money as it was wanted, either to the workmen, or for the purchase of materials for repairing the dilapidations, as is more precisely defined in 2 Kings 22:6. Compare 2 Kings 12:12-13; and for 2 Kings 22:7 compare 2 Kings 12:16. The names of the masters or inspectors are given in 2 Chronicles 34:12. - The execution of the king's command is not specially mentioned, that the parenthesis may not be spun out any further.
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