The dread of punishment sprang up in the young king's heart, and though that emotion is not the highest motive for seeking the Lord, it is not an unworthy one, and is meant to lead on to nobler ones than itself. There is too much unwillingness, in many modern conceptions of Christ's gospel, to recognise the place which the apprehension of personal evil consequences from sin has in the initial stages of the process by which we are 'translated from the kingdom of darkness into that of God's dear Son.'
III. The message to Huldah is remarkable. The persons sent with it show its importance. The high priest, the royal secretary, and one of the king's personal attendants, who was, no doubt, in his confidence, and two other influential men, one of whom, Ahikam, is known as Jeremiah's staunch friend, would make some stir in 'the second quarter,' on their way to the modest house of the keeper of the wardrobe. The weight and number of the deputation did honour to the prophetess, as well as showed the king's anxiety as to the matter in hand. Jeremiah and Zephaniah were both living at this time, and we do not know why Huldah was preferred. Perhaps she was more accessible. But conjecture is idle. Enough that she was recognised as having, and declared herself to have, direct authoritative communications from God.
For what did Josiah need to inquire of the Lord 'concerning the words of this book'? They were plain enough. Did he hope to have their sternness somewhat mollified by the words of a prophetess who might be more amenable to entreaties or personal considerations than the unalterable page was? Evidently he recognised Huldah as speaking with divine authority, and he might have known that two depositories of God's voice could not contradict each other. But possibly his embassy simply reflected his extreme perturbation and alarm, and like many another man when God's law startles him into consciousness of sin, he betook himself to one who was supposed to be in God's counsels, half hoping for a mitigated sentence, and half uncertain of what he really wished. He confusedly groped for some support or guide. But, confused as he was, his message to the prophetess implied repentance, eager desire to know what to do, and humble docility. If dread of evil consequences leads us to such a temper, we shall hear, as Josiah did, answers of peace as authoritative and divine as were the threatenings that brought us to our senses and our knees.
IV. The answer which Josiah received falls into two parts, the former of which confirms the threatenings of evil to Jerusalem, while the latter casts a gleam athwart the thundercloud, and promises Josiah escape from the national calamities. Observe the difference in the designation given him in the two parts. When the threatenings are confirmed, his individuality is, as it were, sunk; for that part of the message applies to any and every member of the nation, and therefore he is simply called 'the man that sent you.' Any other man would have received the same answer. But when his own fate is to be disclosed, then he is 'the king of Judah, who sent you,' and is described by the official position which set him apart from his subjects.
Huldah has but to confirm the dread predictions of evil which the roll had contained. What else can a faithful messenger of God do than reiterate its threatenings? Vainly do men seek to induce the living prophet to soften down God's own warnings. Foolishly do they think that the messenger or the messenger's Sender has any 'pleasure in the death of the wicked'; and as foolishly do they take the message to be unkind, for surely to warn that destruction waits the evildoer is gracious. The signal-man who waves the red flag to stop the train rushing to ruin is a friend. Huldah was serving Judah best by plain reiteration of the 'words of the book.'