The Prophetic Reformation of Religion, begun in the eighth century before Christ, by the group of noble men of whom Isaiah was the most conspicuous had, by the latter part of the seventh century before Christ, become ripe for an organization of the institutions of religion. Jeremiah was the central figure in this second period of the prophetic movement. Upon the throne of Judah at that time was the good young king, Josiah—the Edward the Sixth of Israel—in whom the hopes of the reformers centred. About the year 625 B.C. occurred an event that decided the future of religion in Judah; described in the twenty-second chapter of the second book of Kings. The high-priest sent to the young king, saying:
I have found the book of the law in the house of the Lord.
This book of the law of Moses, according to tradition, had been lost; had been lost so long that its provisions had dropped into disuse, into oblivion; an oblivion so complete that the nation's religion ignored and violated the whole system of that law; had been lost so long and so thoroughly that the very existence of such a law had passed from the memory of man.
This was the book that Hilkiah claimed to have re-discovered in the temple archives. It was at once read to the excited king. It made a profound impression upon him by its revelation of the apostasy in which the nation was living, and by its solemn threatenings upon such apostasy.
It came to pass that when the king had heard the words of the book of the law, that he rent his clothes.
For, said he:
Great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.
The devout young king threw himself into a thorough reformation of the prevailing religion. All local altars were swept away, all idolatries were cleared from the Jerusalem temple, the priesthood was centred in the capital and more thoroughly organized; in short, as our fathers read the story, Mosaism was re-established, after some seven centuries of partial or total disuse.
Through processes which we cannot now follow, our later critics have, I think, fairly established the proposition, that this book of The Law was none other than the substance of our book of Deuteronomy, then for the first time written. The plans of the prophetic reformers had contemplated the sweeping changes described above, in the interests of an ethical and spiritual religion. They felt that they were but carrying out the principles of the nation's great Founder. Of his original conception of religion, bodied in The Ten Words, their aspirations were the legitimate historical development; as the leaf and bud are the growth of the far back roots. This programme of the prophetic reformers, presented in its true light as a development of the ideas of Moses, was, by the priest Hilkiah, sent to the king as the law of the nation's Founder, with the results sketched above.
Read in this light, the book takes on a fresh and fascinating interest. It marks the organization of the movement toward a higher religion which had been started by the great prophets of the preceding century. It becomes the Augsburg Confession of the Jewish Reformation, from which dates the gradual possession of the institutions of the nation by ethical and spiritual religion.