11 Now hear me, therefore, and 'deliver the captives again, which ye have taken captive of your brethren: for the fierce wrath of the LORD is upon you. 12 Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war, 13 And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the LORD already, ye intend to add more to our sins and to our trespass; for our trespass is great, and there is fierce wrath against Israel. 14 So the armed men left the captives and the spoil before the princes and all the congregation. 15 And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat rand to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho the city of palm-trees, to their brethren: then they returned to Samaria. 16 At that time "did king Ahaz send unto the kings of Assyria to help him. 17 For again the Edomites had come and smitten Judah, and carried away captives.* p Jam. 2. 13. g ver. 12. r 2 Kings 6. 22. Prov. 25. 21, Rom. 15. 1. t Deut. 34. 3. Judg. 1. 16. u 2 Kings 16. 7. ⚫ a captivity. o la. 58. 6. Jer. 34. 14. 22. Luke 8. 27, 35. Ob. 10. 13, 14. of enmity to their brethren, and after a bad manner, with a barbarous fury, a rage reaching up to heaven, that is, that cries to God for vengeance against such bloody men, that delighted in military execution. They that serve God's justice, if they do it with rage and a spirit of revenge, make themselves obnoxious to it, and forfeit the honour of acting for him: for the wrath of man worketh not the righteousness of God. [2] For the imperious treatment they gave their prisoners. Ye now purpose to keep them under, to use them or sell them as slaves, though they are your brethren and free-born Israelites." God takes notice of what men purpose, as well as of what they say and do. (3.) He reminds them of their own sins, by which they also were obnoxious to the wrath of God. Are there not with you, even with you, sins against the Lord your God? He appeals to their own consciences, and to the notorious evidence of the thing. "Though you are now made the instruments of correcting Judah for sin, yet do not think that you are therefore innocent yourselves; no, you also are guilty before God." This is intended as a check, [1.] To their triumph in their success; "You are sinners, and it ill becomes sinners to be proud; you have carried the day now, but be not secure, the wheel may ere long return upon yourselves, for if judgment begin thus with those that have the house of God among them, what shall be the end of such as worship the calves?" [2.] To their severity toward their brethren; "You have now got them under, but you ought to show mercy to them, for you yourselves are undone if you do not find mercy with God. It ill becomes sinners to be cruel. You have transgressions enough to answer for already, and need not add this to the rest." (4.) He commands them to release the prisoners, and to send them home again carefully; (v. 11,) for, You having sinned, the fierce wrath of God is upon you, and there is no other way of escaping it than by showing mercy.' 2. The resolution of the princes, thereupon, not to detain the prisoners. They stood up against them that came from the war, though flushed with victory, and told them plainly, that they should not bring their captives into Samaria, v. 12, 13. They had sin enough already to answer for, and would have nothing done to add to their trespass. In this they discovered an obedient regard to the word of God by his prophet, and a tender compassion toward their brethren, which was wrought in them by the tender mercy of God; for he regarded the affliction of this poor people, and heard their cry, and made them to be pitied of all those that carried them captive, Ps. 106. 44, 46. 3. The compliance of the soldiers with the resolution of the princes in this matter, and the dismission of the captives thereupon. (1.) The armed men, though, being armed, they might by force have maintained their title to what they got by the sword, acquiesced, and left their captives and the spoil to the disposal of the princes, (v. 14,) and herein they showed a more true heroic bravery than they did in taking them. It is a great honour for any man to yield to the authority of reason and religion against his interest. (2.) The princes very generously sent home the poor captives, well accommodated, v. 15. Those that hope to find mercy with God, must learn hence with what tenderness to carry themselves toward those that lie at their mercy. It is strange that these princes, who, in this instance, discovered such a deference to the word of God, and such an influence upon the people, had not so much grace, as, in obedience to the 18 The Philistines "also had invaded the cities of the low country, and of the south of Judah, and had taken Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo alsó and the villages thereof: and they dwelt there. 19 For the LORD had brought Judah low, because of Ahaz king of Israel: for he made Judah naked, and transgressed sore against the LORD. 20 And Tilgath-pilneser king of Assyria came unto him, and distressed him, but strengthened him not. 21 For Ahaz took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria: but he helped him not. 22 And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz. 23 For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel. 24 And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem. Ez. 16. 27, 57. z Ps. 106. 43. y Ex. 32. 25. Rev. 3. 17, 18, 16. 15. z 2 Kings 15. 29. 16. 7-9. ↑ Darmesek. a Jer. 10. 5. 44. 17-28. 6 Is. 1. 28. Hos. 13.9. c c. 29. 3, 7. calls of God by so many prophets, to root idolatry out of their kingdom, which, soon after this, was the ruin of it. V. 16-27. Here is, I. The great distress which the kingdom of Ahaz was reduced to for his sin. In general, 1. The Lord brought Judah low, v. 19. They had lately been very high in wealth and power; but God found means to take them down, and make them as despicable as they had been formidable. They that will not humble themselves under the word of God, will justly be humbled by his judgments. Iniquity brings men low, Ps. 106. 43. 2. Ábaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for it exposed them to contempt as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Ex. 32. 25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them, (ch. 25. 12,) smote Judah, and carried off many captives, v. 17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them, (v. 18,) and so they were revenged for the incursions which Uzziah had made upon them, ch. 26. 6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died, the prophet Isaiah foretold the destruction of the Philistines by his son, Is. 14. 28, 29. II. The addition which Ahaz made both to the national distress and the national guilt. 1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Philistines were vexatious to him, he sent to the kings of Assyria to help him, (v. 16,) for he found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, v. 21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate branch is looked upon, on all sides, as an abominable branch, Is. 14, 19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not, (v. 20,) helped him not, v. 21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand. 2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more, (v. 22,) was more mad than ever upon his idols; a brand of infamy is here set upon him for it. This is that king Ahaz, that wretched man, who was the scandal of the house of David, and the curse and plague of his generation. Note, Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, have their cor ruptions exasperated by that which should mollify them, and their hearts more fully set in them to do evil. Let us see what 25 And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the LORD God of his fathers. 26 Now the rest of his acts, and of all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel. 27 And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem; but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead. CHAPTER XXIX. We are here entering upon a pleasant scene, the good and glorious reign of Hezekiah; in which we shall find more of God and religion, than, perhaps, in any of man, uone like him. In this chapter, we have an account of the work of refor mation which he set about with vigour, immediately after his accession to the crown. Here is, I. His exhortation to the priests and Levites, when he put the good reigns we have yet met with, for he was a very zealous, devout, good them in possession of the house of God again, v. 1-11. II. The care and pains which the Levites took to cleanse the temple, and put things into order there, v. 12-19. 11. A solemn revival of God's ordinances that had been neglected, a going again, to the great satisfaction of king and people, v. 20-36. in which atonement was made for the sins of the last reign, and the wheels set month, opened the doors of the house of the LORD, and repaired them. 4 And he brought in the priests and the Levites, and gathered them together into the east street, 5 And said unto them, Hear me, ye Levites: Sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth the filthiness out of the holy place. 6 For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, and have forsaken him, and "have turned away their faces from the habitation of the LORD, and turned *their backs. 7 Also they have shut up the doors of the porch, and put out the lamps, and have not burnt incense nor offered burnt-offerings in the holy place, unto the God of Israel. 8 Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing,' as ye see with your eyes. 9 For, lo, our fathers have fallen by the sword; and our sons, and our daughters, and our wives, are in captivity for this. 10 Now it is in mine heart to make a covenant "with the LORD God of Israel, that his fierce wrath may turn away from us. 11 My sons, be not now negligent: for the house of the Lord, v. 3. We are willing to hope his father had not quite suppressed the temple service; for then the holy fire on the altar must have gone out, which we do not read of the rekindling of; but he had hindered the people from attending it, and the priests, except such of them as were of his own party, 2 Kings 16. 15. But Hezekiah immediately threw the church doors open, and brought in the priests and Levites. He found Judah low and naked, yet did not make it his first business to revive the civil interests of his kingdom, but to restore religion to its good posture again. Those that begin with God, begin at the right end of their work, and it will prosper accord IV. His speech to the priests and Levites. It was well known, no doubt, that he had a real kindness for religion, and was disaffected to the corruptions of the last reign; yet we do not find the priests and Levites addressing themselves to him for the restoration of the temple service, but he calls upon them; which, I doubt, bespeaks their coldness as much as his zeal; and perhaps, if they had done their part with vigour, things had not been brought into so very bad a posture as Hezekiah found them in. his trespass was. (1.) He abused the house of God; for he NOTES TO CHAPTER XXIX. V.1-11. Here is, Hezekiah's exhortation to the Levites is very pathetic. 1. He lays before them the desolations of religion, and the deplorable state to which it was brought among them; (v. 6,7,) Our fathers have trespassed. He said not, my father, because it became him, as a son, to be as tender as might be of his fa ther's name, and because his father would not have done all this, if their fathers had not neglected their duty. Urijah the priest had joined with Ahaz in setting up an idolatrous altar. He complains, (1.) That the house of God had been deserted; They have forsaken God, and turned their backs upon his habitation, Note, Those that turn their backs upon God's ordinances, may truly be said to forsake God himself. (2.) That the instituted worship of God there had been let fall; the lamps were not lighted, incense was not burned; there are still such neglects as these, and they are no less culpable, if the word be not duly read and opened, for that was signified by the lighting of the lamps, and if prayers and praises be not duly offered up, for that was sig nified by the burning of incense. 2. He shows the sad consequences of the neglect and decay of religion among them, v. 8, 9. This was the cause of all the calamities they had lain under; God had, in anger, delivered them to trouble, to the sword, and to captivity. When we are under the rebukes of God's providence, it is good for us to inquire whether we have not neglected God's ordinances, and whether that be not the controversy he has with us. I. Hezekiah's age when he came to the crown; he was twenty-five years old. Joash, who came to the crown after two bad reigns, was but seven years old; Josiah, who came after two bad reigns, was but eight; which occasioned the delay of the reformation. But Hezekiah was come to years, and so applied himself immediately to it. We may well think with what a sorrowful heart he beheld his father's idolatry and profaneness, 3. He declares his own full purpose and resolution to revive how it troubled him to see the doors of the temple shut up, religion, and make it his business to promote it, v. 10. It is in though, while his father lived, he durst not open them. His my heart, that is, "I am fully resolved to make a covenant with soul, no doubt, wept in secret for it, and he vowed, that when the Lord God of Israel," that is, to worship him only, and he should receive the congregation, he would redress these griev- in that way which he has appointed; for I am sure that, otherances, which made him do it with more readiness and reso-wise, his fierce anger will not turn away from us." This covelution. nant he would not only make himself, but bring his people into the bond of. II. His general character. He did that which was right, like David, v. 2. Of several of his predecessors it had been said 4. He engages and excites the Levites and priests to do their that they did that which was right, but not like David, not duty on this occasion. This he begins with, (v. 5,) this he with David's integrity and zeal. But here was one that had ends with, (v. 11;) calls them Levites, to remind them of their as hearty an affection for the ark and law of God as ever David obligation to God; calls them his sons, to remind them of their had. relation to himself, that he expected that, as a son with the faIII. His speedy application to the great work of restoring re-ther, they should serve with him in the reformation of the land. ligion. The first thing he did, was, to open the doors of the (1.) He tells them what was their duty; to sanctify themselves VOL. I.-129 ( 1025 ) LORD hath chosen you to stand before him, to serve him, and that you should minister unto him, and *burn incense. 12 Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari; Kish the son of Abdi, and Azariah the son of Jehalelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah: 13 And of the sons of Elizaphan; Shimri, and Jeiel and of the sons of Asaph; Zechariah, and Mattaniah: 14 And of the sons of Heman; Jehiel, and Shimei and of the sons of Jeduthun; Shemaiah, and Uzziel. 15 And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the LORD, to cleanse the house of the LORD. 16 And the priests went into the inner part of the house of the LORD to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad into the brook Kidron. 17 Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end. o Num. 3. 6, 7. 18.2-6. ⚫or, offer sacrifice. p Num. 4. 2, &c. g ver. 5. tor, in the business. rt Chr. 23. 28. first, by repenting of their neglects, reforming their own hearts and lives, and renewing their covenants with God, to do their duty better for the time to come; and then to sanctify the house of God, as his servants, to make it clean from every thing that was disagreeable, either through the disuse or the profanation of it, and to set it up for the purposes for which it was made. (2.) He stirs them up to it, (v. 11,) “ Be not now negligent, or remiss, in your duty. Let not this good work be retarded through your carelessness." Be not deceived, so the margin. They that by their negligence in the service of God, think to mock God, and put a cheat upon him, do but deceive themselves, and put a damning cheat upon their own souls. Be not secure, so some, as if there were no urgent call to do it, or no danger in not doing it. Men's negligence in religion is owing to their carnal security. The consideration he quickens them with, is their office. God had herein put honour upon them; he has chosen you to stand before him. God expected work from them; they were not chosen to be idle, to enjoy the dignity, and leave the duty to be done by others, but to serve him, and to minister to him. They must therefore be ashamed of their late remissness, and now that the doors of the temple were opened again, set about their work with double diligence. V. 12--19. We have here busy work, good work, and needful work, the cleansing of the house of the Lord. 1. The persons employed in this work were the priests and Levites, who should have kept it clean, but, not having done that, were concerned to make it clean. Several of the Levites are here named; two of each of the three principal houses, Kohath, Gershon, and Merari, v. 12. And two of each of the three families of singers, Asaph, Heman, and Jeduthun, v. 13. We cannot think these are named merely because they were chief in place, for then surely the high priest, or some of the heads of the courses of the priests, would have been mentioned; but because they were more zealous and active than the rest. When God has work to do, he will raise up leading men to preside in it. And it is not always that the first in place and rank are most fit for service, or most forward to it. These Levites not only bestirred themselves, but gathered their brethren, and quickened them to do according to the commandment of the king by the words of the Lord. Observe, They did according to the king's command, but with an eye to God's word; the king commanded them what was already their duty by the word of God, and, in doing it, they regarded God's word as a rule to them, and the king's commandment as a spur to them. 2. The work was cleansing the house of God, (1.) From the common dirt it had contracted while it was shut up, dust and cobwebs, and the rust of the vessels. (2.) From the idols and idolatrous altars that were set up in it, which, though kept ever so neat, were a greater pollution to it than if it had been made the commonsewer of the city. The priests were none of them mentioned as leading men in this work, yet none but they durst go into the inner part of the house, no not to cleanse it, which they did, and, perhaps, the high priest into the holy of holies, to cleanse that. And though the Levites had the honour to be the leaders in the work, they did not disdain to be servitors to the priests according to their office; for what filth the priests brought into the court, the Levites carried to the brook Kidron. 18 Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt-offering, with all the vessels thereof, and the show-bread table, with all the vessels thereof. 19 Moreover, all the vessels which king Ahaz in his reign did cast away "in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the LORD. 20 Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the LORD. 21 And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom, and for the sanctuary, and for Judah: and he commanded the priests, the sons of Aaron, to offer them on the altar of the LORD. 22 So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar. 23 And they brought forth the he-goats for the sin-offering before the king and the congregation; and they laid their hands upon them: 24 And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel; for the king commanded that the burnt-offering and the sin-offering should be made for all Israel. 8 Matt. 21, 12, 13. 1 Kings 6. 3. u c. 28. 24. v Lev. 4. 3, 14. w Lev. 8. 14, &c. Heb. 9. 21. ‡ near. Let not men's usefulness, be it ever so eminent, make them forget their place. 3. The expedition with which they did this work, was very remarkable. They began on the first day of the first month, a happy beginning of the new year, and that promised a good year; thus should every year begin with the reformation of what is amiss, and the purging away, by repentance, of all the defilements contracted the foregoing year. In eight days they cleared and cleansed the temple, and in eight days more the courts of the temple, v. 17. Let those that do good work, learn to rid work and get it done. Let what is amiss be amended quickly. 4. The report they made of it to Hezekiah, was very agreeable, v. 18, 19. They gave him an account of what they had done, because it was he that set them on work; they boasted not of their own care and pains, nor did they come to him to be paid, but to let him know that all the things that had been profaned, were now sanctified according to law, and were ready to be used again whenever he pleased. They knew the good king had set his heart upon God's altar, and longed to be attending that, and therefore they insisted most upon the readiness they had put that into; that the vessels of the altar were scoured and brightened; those which Ahaz, in his transgression, had cast away, as vessels in which there was no pleasure, those they gathered together, sanctified them, and laid them in their place before the altar. Though the vessels of the sanctuary may be profaned for a while, God will find a time and way to sanctify them. Neither his ordinances, nor his people, shall be suffered to fail for ever. V. 20-36. The temple being cleansed, we have here an account of the good use that was immediately made of it. A solemn assembly was called to meet the king at the temple, the very next day, (v. 20;) and very glad, no doubt, all the good people in Jerusalem were, when it was said, Let us go up to the house of the Lord, Ps. 122. 1. As soon as Hezekiah heard that the temple was ready for him, he lost no time, but made it appear that he was ready for it. He rose early to go up to the house of the Lord, earlier on that day than on other days, to show that his heart was upon his work there. Now this day's work was to look two ways; I. Atonement must be made for the sins of the last reign. They thought it not enough to lament and forsake those sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon but in and through Christ, who was made sin, that is, a sin-offering, for us. No peace but through his blood, no not for penitents. Observe, 1. The sin-offering was for the kingdom, the sanctuary, and for Judah, (v. 21;) that is, to make atonement for the sins of princes, priests, and people, for they had all corrupted their way. The law of Moses appointed sacrifices to make atone ment for the sins of the whole congregation, (Lev. 4. 13, 14. Num. 15. 24, 25,) that the national judgments which their national sins deserved, might be turned away; for this, we must now have an eye to Christ, the great Propitiation, as well as for the remission and salvation of particular persons. 2. The law appointed only one goat for a sin-offering, as on the day of atonement, (Lev. 16. 15,) and on such extraordinary occasions as this, Num. 15. 24. But they here offered seven, 25 And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet; for so was the commandment of the LORD by his prophets. 26 And the Levites stood with the instruments "of David, and the priests with the trumpets. 27 And Hezekiah commanded to offer the burntoffering upon the altar. And when the burnt-offering began, the song of the LORD began also with the trumpets, and with the instruments ordained by David king of Israel. 28 And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt-offering was finished. 29 And when they had made an end of offering, the king and all that were present "with him bowed "themselves, and worshipped. 30 Moreover, Hezekiah the king, and the princes, commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer and they sang praises with gladness," and they bowed their heads and worshipped. 31 Then Hezekiah answered and said, Now ye have "consecrated yourselves unto the LORD, come near, and bring sacrifices and thank-offerings Come the house of the LORD. And the congregation brought in sacrifices and thank-offerings; and as many as were of a free heart, burnt-offerings. 1 Chr. 16. 4. 23, 5. 25. 1, &c. c. 8. 14. y 2 Sam. 24. 11. the hand of. t In the time. found. z c. 30. 12. by a 1 Chr. 23. 5. Ps. 87. 7. 150. 3-5. Is. 38. 20. 61 Chr. 16. 6. e c. 23. 18. Ps. 137. 3, 4. I hands of instruments. 5 song. (v. 21,) because the sins of the congregation had been very great, and long continued in. Seven is a number of perfection: our great Sin-offering is but one, yet that one perfects for ever them that are sanctified. 3. The king and the congregation (that is, the representatives of the congregation) laid their hands on the heads of the goats that were for the sin-offering, (v. 23,) thereby owning themselves guilty before God, and expressing their desire that the guilt of the sinner might be transferred upon the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, Rom. 5. 11. 4. Burnt-offerings were offered with the sin-offerings, seven bullocks, seven rams, and seven lambs. The intention of the burnt-offerings was to give glory to the God of Israel, whom they own as the only true God, which it was proper to do at the same time that they were by the sin-offering making atonement for their offences. The blood of those, as well as of the sin-offering, was sprinkled upon the altar, (v. 22,) to make reconciliation for all Israel, (v. 24,) and not for Judah only; Christ is a Propitiation not for the sins of Israel only, but of the whole world, 1 John 2. 1, 2. 32 And the number of the burnt-offerings, which the congregation brought, was threescore and ten bullocks, an hundred rams, and two hundred lambs; all these were for a burnt-offering to the LORD. 33 And the consecrated things were six hundred oxen, and three thousand sheep. 34 But the priests were too few, so that they could not flay all the burnt-offerings: wherefore their brethren the Levites **did help them till the work was ended, and until the other priests had sanctified themselves; for the Levites were more upright in heart to sanctify themselves than the priests. 35 And also the burnt-offerings were in abundance, with the fat 'of the peace-offerings, and the drink-offerings for every burnt-offering. So the service of the house of the LORD was set in order. 36 And "Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly. CHAPTER XXX. In this chapter, we have an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it, v. 2-5. II. The invitation he sent to Judah and Israel to come and keep it, v. 1, 6-12. III. The joyful celebration of it, v. 13-27. By this, the reformation, set on foot in the foregoing chapter, was greatly advanced, and established, and that nail in God's holy place, clenched. AND Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel. one hundred rams, and two hundred lambs, v. 32. (2.) Others brought peace-offerings and thank-offerings, the fat of which was burned upon the altar, and the flesh divided between the priests and the offerers, (v. 35;) of this sort there were six hundred oxen and three thousand sheep, v. 33. Perhaps the remembrance of their sin, in sacrificing on the high places, made them more willing to bring their sacrifices now to God's altar. 2. That the priests were few, too few for the service, v. 34. Many of them, it is likely, were suspended and laid aside as polluted and uncanonical, for having sacrificed to idols in the last reign, and the rest had not the zeal that one might have expected upon such an occasion; they thought that the king needed not to be so forward, that there was no such necessity for haste in opening the doors of the temple, and therefore they took no care to sanctify themselves, and, being unsanctified, and so unqualified, they made that their excuse for being absent from the service; as if their offence would be their defence. It is recorded here, to the perpetual shame of the priests, that though they were so well provided for out of the offerings of the Lord made by fire, yet they did not mind their business; here was work to do, and there wanted proper hands to do it. 5. While the offerings were burning upon the altar, the Le- 3. That the Levites were forward. They had been more vites sang the song of the Lord, (v. 27,) the psalms composed upright in heart to sanctify themselves than the priests, (v. 34,) by David and Asaph, (v. 30,) with the musical instruments were better affected to the work, and better prepared and quawhich God by his prophets had commanded the use of, (v. 25,)|lified for it; this was their praise, and, in recompense for it, and which had been long neglected. Even sorrow for sin must they had the honour to be employed in that which was the not put us out of tune for praising God. By faith we must priests' work; they helped them to flay the offerings. This rejoice in Christ Jesus as our righteousness; and our prayers was not according to the law, (Lev. 1. 5, 6,) but the irreguand praises must ascend with his offering, to be accepted only larity was dispensed with in cases of necessity, and thus in the virtue of it. encouragement was given to the faithful zealous Levites, and a just disgrace put upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration, was abundantly made up in their eminent qualifications of skill and will to do the work. 6. The king and all the congregation testified their consent to, and concurrence in, all that was done, by bowing their heads and worshipping; expressing an awful veneration of the Divine Majesty, by postures of adoration. This is taken notice of, v. 28-30. It is not enough for us to be where God is worshipped, if we do not ourselves worship him, and that, not with bodily exercise only, which profits little, but with the heart. II. The solemnities of this day did likewise look forward: the temple service was to be set up again, that it might be continually kept up; and this Hezekiah calls them to, v. 31. Now that ye have consecrated yourselves to the Lord, have both made an atonement and made a covenant by sacrifice, are solemnly reconciled and engaged to him; now come near, and bring sacrifices." Note, Our covenant with God must be pursued and improved in communion with him. Having consecrated ourselves, in the first place, to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. Now, in this work, it was found, 1. That the people were free. Being called to it by the king, they brought in their offerings, though not in such abundance as in the glorious days of Solomon, (for Judah was now diminished, impoverished, and brought low,) but according to what they had, and as much as one could expect, considering their poverty and the great decay of piety among them. (1.) Some were so generous as to bring burnt-offerings, which were wholly consumed to the honour of God, and of which the offerer had no part; of this sort there were seventy bullocks, 4. That all were pleased. The king and all the people rejoiced in this blessed turn of affairs, and the new face of religion which the kingdom had put on, v. 36. Two things in this matter pleased them; (1.) That it was soon brought about; the thing was done suddenly, in a little time, with a great deal of ease, and without any opposition. Those that go about the work of God in faith and with resolution, will find that there is not that difficulty in it, which they sometimes imagine, but it will be a pleasing surprise to them to see how soon it is done. (2.) That the hand of God was plainly in it; God had prepared the people by the secret influences of his grace, so that many of those who had in the last reign doted on the idolatrous altars, were now as much in love with God's altar. This change which God wrought on their minds, did very much expedite and facilitate the work. Let magistrates and ministers do their part toward the reforming of a land, and then let them trust God to do his, and ascribe to him the glory of what is done, especially when it is done suddenly, and is a pleasing surprise. This is the Lord's doing, and it is marvellous. 2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second "month. 3 For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. 4 And the thing *pleased the king and all the congregation. 5 So they established a decree, to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem; for they had not done it of a long time in such sort as it was written. 6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and he will return to the remnant of you that are escaped out of the hand of the kings of Assyria. a Num. 9. 10, 11. b Ex. 12. 6, 18. c c. 29. 34. was right in the eyes of. d Deut. 12. 32, 1 Cor. 11. 2. t from the hand of. e Jer. 4. 1. Lam. 5. 21. Joel 2. 13, 14. f Is. 6. 13. g Ez. 20. 13, &c. Heb. 3. 7-11. A c. 29. 8. harden not your necks. tuted as a memorial of the bringing of the children of Israel out of Egypt: it happened that the reviving of the temple service fell within the appointed days of that feast, the seventeenth day of the first month; this brought that forgotten solemnity to mind; "What shall we do," says Hezekiah," about the passover? It is a very comfortable ordinance, and has been long neglected; how shall we revive that? The time is lapsed, for this year; we cannot go about it immediately, the congregation is thin, the people have not notice, the priests are not prepared, v. 3. Must we defer it till another year?" Many, it is likely, were for deferring it: but Hezekiah considered that by that time twelvemonth, the good affections of the people would cool, and it would be too long to want the benefit of the ordinance; and therefore, finding a proviso in the law of Moses, that particular persons who were unclean in the first month, might keep the passover the fourteenth day of the second month, and be accepted, (Num. 9. 11,) he doubted not but that it might be extended to the congregation. Whereupon, they resolved to keep the passover in the second month. Let the circumstance give way to the substance, and let not the thing itself be lost upon a nicety about the time. It is good striking while the iron is hot, and taking people when they are in a good mind. Delays are dangerous. II. A proclamation issued out to give notice of this passover, and to summon the people to it. 1. An invitation was sent to the ten revolted tribes to stir them up to come, and attend this solemnity. Letters were written to Ephraim and Manasseh to invite them to Jerusalem to keep this passover, (v. 1,) not with any politic design to bring them back to the house of David, but with a pious design to bring them back to the Lord God of Israel; "Let them take whom they will for their king," says Hezekiah, "so they will but take him for their God." The matters in difference between Judah and Israel, either upon a civil or sacred account, shall not hinder, but that if the people of Israel will sincerely return to the Lord their God, Hezekiah will bid them as welcome to the passover as any of his own subjects. Expresses are sent post throughout all the tribes of Israel, with memorials, earnestly pressing the people to take this opportunity of return ing to the God from whom they had revolted. Now here we have, (1.) The contents of the circular letters that were despatched away upon this occasion, in which Hezekiah discovers a great concern both for the honour of God, and for the welfare of the neighbouring kingdom, the prosperity of which he seems passionately desirous of, though he not only received no toll, tribute, or custom, from it, but it had often, and not long since, been vexatious to his kingdom. This is rendering good for evil. Observe, [1.] What it is, which he presses them to; (v. 8,) "Yield yourselves unto the Lord. Before you can come into communion with him, you must come into covenant with him." Give the hand to the Lord; so the word is; that is, "Consent to take him for your God:" a bargain is confirmed by giving the hand; "Strike this bargain. Join yourselves to him in an everlasting covenant. Subscribe with the hand to be his, Is. 44. 5. Give him your hand, in token of giving him your heart; lay your hand to his plough; devote yourselves to his service, to work for him. Yield to him," that is, "Come up to his terms; come under his government; stand it not out any longer against him. Yield to him, to be absolutely and universally at his command, at his disposal; to be, and do, and have, and suffer, whatever he pleases. In order to this, be not stiffnecked as your fathers were; let not your corrupt and wicked wills rise up in rebellion against the will of God. Say not that you will do what you please, but resolve to do what he pleases." We perceive in the carnal mind a stiffness and obstinacy, an unaptness to comply with God; we have it from our fathers, it is bred in 7 And be not ye like your fathers, and like your brethren, which trespassed against the LORD God of their fathers, who, therefore, gave them up w desolation, as ye see. 8 Now be ye not stiffnecked, as your fathers were, but $yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever; and serve the LORD your God, that the fierceness of his wrath may turn away from you. 9 For if ye turn again unto the LORD, your brethren and your children shall find compassion before them "that lead them captive, so that they shall come again into this land: for the LORD your God is gracious "and merciful, and will not turn away his face from you, if ye return unto him. 10 So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. 11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. i Deut. 10. 16. Rom. 10. 21. give the hand, 1 Chr. 29. 21. Ezra 16. 19. Rom. 6. 13-19. ¿ c. 29. 10. Ps. 106. 46. n Ex. 34. 6. Neb. 9. 17, 31. Ps. 111. 4. Jon. 4. 2. o Prov. 28. 13. Is. 55. 7. p c. 36. 16. 9 c. 11. 16. ver. 18. 21. the bone with us: this must be conquered; and the will that had in it a spirit of contradiction, must be melted into the will of God; and to his yoke the neck that was an iron sinew must be bowed and fitted. In pursuance of this resignation to God, he presses them to enter into his sanctuary, that is, to attend upon him in that place which he had chosen to put his name there, and serve him in the ordinances which he had appointed. "The doors of the sanctuary are now opened, and you have liberty to enter; the temple service is now revived, and you are welcome to join in it." The king says, Come; the princes and priests say, Come, whoever will, let him come. This he calls, (v. 6,) turning to the Lord God; for they had forsaken him, and worshipped other gods; Repent now, and be converted. Thus they who through grace have turned to God themselves, should do all they can to bring others back to him. [2.] What arguments he uses to persuade them to do this, First, "You are children of Israel, and therefore stand related, stand obliged, to the God of Israel, from whom you are revolted." Secondly, "The God you are called to return to, is the God of Abraham, Isaac, and Jacob, a God in covenant with your first fathers, who served him and yielded themselves to him; and it was their honour and happiness." Thirdly, "Your late fathers, that forsook him and trespassed against him, have been given up to desolation; their apostacy and idolatry have been their ruin, as you see, (v. 7;) let their harms be your warnings." Fourthly," You yourselves are but a remnant narrowly escaped out of the hands of the kings of Assyria, (v. 6,) and therefore are concerned to put yourselves under the protection of the God of your fathers, that you be not quite swallowed up." Fifthly, "This is the only way of turning away the fierceness of God's anger from you, (v. 8,) which will certainly consume you, if you continue stiffnecked." Lastly, "If you return to God in a way of duty, he will return to you in a way of mercy." This he begins with, (v. 6,) and concludes with, v. 9. In general, "You will find him gracious and merciful, and one that will not turn away his face from you, if you seek him, notwithstanding the provocations you have given him." Particularly, "You may hope that he will torn again the captivity of your brethren that are carried away, and bring them back to their own land." Could any thing be expressed more pathetically, more movingly? Could there be a better cause, and better pleaded? (2.) The entertainment which Hezekiah's messengers and message met with. It does not appear that Hoshea, who was now king of Israel, took any umbrage from, or gave any opposition to, the dispersing of these proclamations through his kingdom, nor that he forbade his subjects to accept the invitation; he seems to have left them entirely to their liberty, they might go to Jerusalem to worship if they pleased; for though he did evil, yet not like the kings of Israel that were before him, 2 Kings 17. 2. He saw ruin coming upon his kingdom, and if any of his subjects would try this expedient to prevent it, they had his full permission. But, for the people, [1] The generality of them slighted the call, and turned a deaf ear to it. The messengers went from city to city, some to one, and some to another, and used pressing entreaties with the people to come up to Jerusalem to keep the passover; but they were so far from complying with the message, that they abused them that brought it, laughed them to scorn, and mocked them, (v. 10,) not only refused, but refused with disdain. Tell them of the God of Abraham, they knew him not, they had other gods to serve, Baal and Ashtaroth; tell them of the sanctuary, their high places were as good; of God's mercy and wrath, they neither dreaded the one, nor desired the other. No marvel that the king's messengers were thus despitefully used by this apostate race, when God's messengers were so, his servants the prophets, who produced credentials from him. The destruc |