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12 Also in Judah, the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD.

13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.

14 And they arose, and took away the altars "that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.

15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt-offerings into the house of the LORD.

16 And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites:

17 For there were many in the congregation

r Jer. 24. 7. Ez. 36. 26. Phil. 2. 13. 8 c. 29. 25. t Ps. 84. 7. u c. 28. 24. vc. 29. 34. • standing.

tion of the kingdom of the ten tribes was now at hand; it was but two or three years after this, that the king of Assyria laid siege to Samaria, which ended in the captivity of those tribes: just before this, they had not only a king of their own that permitted them to return to God's sanctuary, but a king of Judah that earnestly invited them to do it; had they generally accepted this invitation, it might have prevented their ruin; but their contempt of it hastened and aggravated it, and left them inexcusable,

[2.] Yet there were some few that accepted the invitation. The message, though to some it was a savour of death unto death, was to others a savour of life unto life, v. 11. In the worst of times, God has had a remnant; so he had here, divers of Asher, Manasseh, and Zebulun, (here is no mention of any out of Ephraim,*) humbled themselves, and came to Jerusalem, that is, were sorry for their sins, and submitted to God. Pride keeps men from yielding themselves to the Lord; when that is brought down, the work is done.

2. A command was given to the men of Judah to attend this solemnity; and they universally obeyed it, v. 12. They did it with one heart, were all of a mind in it, and the hand of God gave them that one heart; for it is in the day of power that Christ's subjects are made willing. It is God that works both to will and to do. When people, at any time, discover an unexpected forwardness to that which is good, we must acknowledge the hand of God in it.

V. 13-20. The time appointed for the passover is now come, and a very great congregation came together upon this occasion, v. 13. Now here we have,

I. The preparation they made for the passover; it was good preparation: they took away all the idolatrous altars that were found, not only in the temple, but in Jerusalem, v. 14. Before they kept the feast, they cast out this old leaven. The best preparation we can make for the Gospel passover, is, to cast away our iniquities, our spiritual idolatries.

II. Their celebration of the passover; in this the people were so forward and zealous, that the priests and Levites blushed to see themselves outdone by the commonalty, to see them more ready to bring sacrifices, than they were to offer them. This put them upon sanctifying themselves, (v. 15,) that the work might not stand still for want of hands to carry it on. The notice we take of the zeal of others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it well, and to sanctify ourselves to it. They did according to the duty of their place, (v. 16,) sprinkling the blood upon the altar, which was a type of Christ our Passover sacrificed

for us.

that were not sanctified; therefore the Levites had the charge of the killing of the passovers for every one that was not clean, to sanctify them unto the LORD.

18 For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written: but Hezekiah prayed for them, saying, The good LORD pardon every one

19 That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. 20 And the LORD hearkened to Hezekiah, and healed the people.

21 And the children of Israel that were present at Jerusalem, kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.

to ver. 11. z Num. 9. 10, &c. y c. 19. 3. z Jam. 5. 15. t found. I instruments of strength.

IV. Hezekiah's prayer to God for the forgiveness of this irregularity. It was his zeal that had called them together in such haste, and he would not that any should fare the worse for being straitened of time in their preparation: he therefore thought himself concerned to be an intercessor for those that ate the passover otherwise than it was written, that there might not be wrath upon them from the Lord. His prayer was,

1. A short prayer, but to the purpose. The good Lord pardon every one in the congregation that has fixed, engaged, or prepared, his heart to those services, though the ceremonial preparation be wanting. Note, (1.) The great thing required in our attendance upon God in solemn ordinances, is, that we prepare our hearts to seek him; that we be sincere and upright in all we do, that the inward man be engaged and employed in it, and that we make heart work of it; it is all nothing without this. Behold, thou desirest truth in the inward part. Hezekiah does not pray that this might be dispensed with, nor that the want of other things might be pardoned where there was not this; for this is the one thing needful, that we seek God, his favour, his honour, and that we set our hearts to do it. (2.) Where this sincerity and fixedness of heart are, yet there may be many defects and infirmities, both the frame of the spirit, and the performance of the service, short of the purification of the sanctuary. Corruptions may not be so fully conquered, thoughts not so closely fixed, affections not so lively, faith not so operative, as they should be; here is a defect in sanctuary purification. There is nothing perfect under the sun, nor a just man that doeth good, and sinneth not. (3.) These defects need pardoning, healing grace; for omissions in duty are sins, as well as omissions of duty. If God should deal with us in strict justice, according to the best of our performances, we were undone. (4.) The way to obtain pardon for our deficiencies in duty, and all the iniquities of our holy things, is to seek it of God by prayer; it is not so a pardon of course, but that it must be obtained by petition through the blood of Christ. (5.) In this prayer, we must take encouragement from the goodness of God. The good Lord pardon; for when he proclaimed his goodness, he insisted most upon this branch of it, forgiving iniquity, transgression, and sin. (6.) It is the duty of those that have the charge of others, not only to look to themselves, but to those also that are under their charge, to see wherein they are wanting, and to pray for them; as Hezekiah here. See Job 1. 5.

forgiveness, (Is. 6. 10. Ps. 103. 3,) but comfort and peace, Is. 57. 18. Mal. 4. 2.

V. 21-27. After the passover followed the feast of unleavened bread, which continued seven days. How that was observed we are here told, and every thing in this account looks pleasant and lively.

2. A successful prayer. The Lord hearkened to Hezekiah, was well pleased with his pious concern for the congregation, and, in answer to his prayer, healed the people, (v. 20;) not only did not lay their sin to their charge, but graciously acceptIII. The irregularities they were guilty of in this solemnity.ed their services notwithstanding; for healing denotes not only The substance was well managed, and with a great deal of devotion; but beside being a month out of time, 1. The Levites killed the passover, which should have been done by the priests only, v. 17. They also assisted, more than the law ordinarily allowed, in offering the other sacrifices, particularly those that were for the purifying of the unclean, many of which there was now occasion for. Some think that it was the offerers' work, not the priests', that the Levites had here the charge of. Ordinarily, every man killed his lamb, but now for those that were under any ceremonial pollution the Levites did it. 2. Many were permitted to eat the passover, who were not purified according to the strictness of the law, v. 18. This was the second month, and there was no warrant to put them off further to the third month, as, if it had been the first month, the law had permitted them to eat it the second. And they were loath to forbid them communicating at all, lest they should discourage new converts, and send them away complaining, whom they desired to send away rejoicing. Grotius observes from this, that ritual institutions must give way, not only to a public necessity, but to a public benefit and advantage.

But see the eighteenth verse.-ED.

I. Abundance of sacrifices were offered to God in peace offerings, by which they both acknowledged and implored the favour of God, and on part of which the offerers feasted with their friends during these seven days, (v. 22,) in token of their communion with God, and the comfort they took in his favour, and their reconciliation to him. To keep up this part of the service, that God's altar might be abundantly regaled with the fat and blood, and his priests and people with the flesh of the peace-offerings, Hezekiah gave out of his own stock one thousand bullocks and seven thousand sheep; and the princes, excited by his pious example, gave the same number of bullocks, and a greater number of sheep, and all for peace-offerings, v. 24. By this God was honoured, the joy of the festival was kept up, and the strangers were encouraged to come again to Jerusalem. It was generously done of the king and the princes, thus plentifully to entertain the whole congregation: but what is a great estate good for, but that it puts men into a capacity of doing so

CHAPTER XXXI.

22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the We have here a further account of that blessed reformation of which Hezekiah was LORD: and they did eat throughout the feast seven days, offering peace-offerings, and making confession to the LORD God of their fathers.

23 And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.

24 For Hezekiah king of Judah tdid give to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves. 25 And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.

26 So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel, there was not the like in Jerusalem.

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27 Then the priests the Levites arose and blessed the people and their voice was heard, and their prayer came up to this holy dwelling-place, even unto heaven.

to the heart of all, Is. 40. 2. a Deut. 33. 10. offered. the habitation of his holiness, Ps. 68. 5.

Ez. 10. 11. t lifted up, or,

much the more good? Christ feasted those that followed him. I believe neither Hezekiah nor his princes were the poorer at the year's end for this their pious liberality.

a glorious instrument, and of the happy advances he made in it. I. All the remnants of idolatry were destroyed and abolished, v. 1. 11. The priests and Levites were set to work again, every man in his place, v. 2 III. Care was taken for their maintenance. 1. The royal bounty to the clergy, and for the support of the temple service, was duly paid, v. 3. 2. Orders were given for the raising of the people's quota, v. 4. 3. The people thereupon brought in their dues abundantly, v. 5-10. 4. Commissioners were appointed for the due d'stribution of what was brought in, v. 11-19. Lastly, Here is the general praise of Hezekiah's sincerity in all his undertakings, v. 20, 21.

OW when all this was finished, all Israel that

went out to cities of Judah,

and brake the images in pieces," and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh; until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

2 And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt-offerings and for peace-offerings, to minister, and to give thanks, and to praise in the gates of the tents of the LORD.

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3 He appointed also the king's portion of his substance for the burnt-offerings, to wit, for the

b c. 30. 14. I to make an end.

found. tatatues. a 2 Kings 18. 4. e I Chr. 23. 6. 24. 1, &c. d 1 Chr. 23, 30. and God's mouth to the people, by way of promise; for their blessing included both. In it they testified both their desire of the people's welfare, and their dependence upon God and that word of his grace to which they commended them. What a comfort is it to a congregation to be sent home thus crowned! God said Amen to it. The voice of the priests, when they blessed the people, was heard in heaven, and came up to the habitation of God's holiness. When they pronounced the blessing, God commanded it, and perhaps gave some sensible token of the ratification of it. The prayer that comes up to heaven in a cloud of incense, will come down again to this earth in showers of blessings.

II. Many good prayers were put up to God with the peaceofferings, v. 22. They made confession to the Lord God of their fathers, in which the intent and meaning of the peace-2. offerings were directed and explained. When the priests sprinkled the blood and burned the fat, they made confession, so did the people when they feasted on their part. They made a religious confession of their relation to God and dependence upon him; a penitent confession of their sins and infirmities; a thankful confession of God's mercies to them; and a supplicatory confession of their wants and desires; and, in all these, they had an eye to God as the God of their fathers, a God in covenant with them.

NOTES TO CHAPTER XXXI.

V. 1-10. We have here an account of what was done after III. There was an abundance of good preaching. The Le- the passover: what was wanting in the solemnities of preparavites (whose office it was, Deut. 33. 10) taught the people the tion for it before, was made up in that which is better, a due good knowledge of the Lord, read and opened the scriptures, improvement of it after. When the religious exercises of a and instructed the congregation concerning God, and their duty Lord's day or a communion are finished, we must not think to him; there was great need of it, after so long a famine of the that then the work is done. No, then the hardest part of our word as had been in the last reign. Hezekiah did not himself work begins, which is to exemplify the impressions of the ordipreach, but he spake comfortably to the Levites that did, attend-nance upon our minds in all the instances of a holy conversaed their preaching, commended their diligence, and assured tion. So it was here; when all this was finished, there was them of his protection and countenance; hereby he encouraged more to be done. them to study hard and take pains, and put a reputation upon them, that the people might respect and regard them the more. Princes and magistrates, by owning and encouraging faithful and laborious preachers, greatly serve the interest of God's kingdom among men.

IV. They sang psalms every day, v. 21, The Levites and priests praised the Lord day by day, both with songs and musical instruments; thus expressing their own, and exciting one another's, joy in God, and thankfulness to him. Praising God should be much of our work in our religious assemblies.

V. Having kept the seven days of the feast in this religious manner, they had so much comfort in it, that they kept other seven days, v. 23. They did not institute any new modes of worship, but repeated and continued the old. The case was extraordinary, they had been long without the ordinance, guilt had been contracted by the neglect of it. They had now got a very great congregation together, and were in a devout, serious frame; they knew not when they might have such another opportunity, and therefore could not now find in their hearts to part till they had doubled the time. Many of them were a great way from home, and had business in the country to look after, for, this being the second month, they were in the midst of their harvest; yet they were in no haste to return, the zeal of God's house made them forget themselves and their secular affairs. How unlike those that snuffed at God's service, and said, What a weariness is it! Or those who asked, When will the sabbath be gone? The servants of God should abound in his work.

VI. All this they did with gladness, (v. 23 ;) they all rejoiced, and particularly the strangers, v. 25. So there was great joy in Jerusalem, v. 26. Never was the like since the dedication of the temple in Solomon's time. Note, Holy duties should be performed with holy gladness; we should be forward to them, and take pleasure in them, relish the sweetness of communion with God, and look upon it as matter of unspeakable joy and comfort that we are thus favoured, and have such earnests of everlasting joy.

VII. The congregation was at length dismissed with a solemn blessing, v. 27. 1. The priests pronounced it; for it was part of their office to bless the people, (Num. 6. 22, 23,) in which they were both the people's mouth to God, by way of prayer,

I. They applied themselves with vigour to destroy all the monuments of idolatry. The king had done what he could of this kind, (2 Kings 18. 4,) but the people could discover those profane relics which escaped the eye of the king's officers, and therefore they went out to see what they could do, v. 1. This was done immediately after the passover. Note, The comfort of communion with God should kindle in us a holy zeal and indignation against sin, against every thing that is offensive to God. If our hearts have been made to burn within us at an ordinance, that spirit of burning will consume the dross of corruption: What have I now to do any more with idols? Their zeal here in destroying the images and groves, the high places and altars, appeared, 1. In that they did this, not only in the cities of Judah and Benjamin, but in those of Ephraim and Manasseh; some think that those cities are meant, which were come under the protection and the jurisdiction of the kings of Judah; others think that Hoshea king of Israel not forbidding it, their zeal carried them out to the destruction of idolatry, even in many parts of his kingdom. At least, those that came out of Ephraim and Manasseh to keep the passover, (as many did, ch. 30. 18,) destroyed all their own images and groves, and did the like for as many more as they had influence upon, or could make interest in for leave to do it: we should not only reform ourselves, but do all we can to reform others too. 2. They destroyed all, they utterly destroyed all, they spared none for favour or affection either to the images or to their worshippers; though ever so ancient, ever so costly, ever so beautiful, and ever so well patronised, yet they must all be destroyed. Those that sincerely set themselves against sin, will set themselves against all sin. 3. They would not return to their houses, though they had been long absent, till this was done: they could not be easy nor think themselves safe in their cities, as long as the images and groves, those betrayers and destroyers of their country, were left standing. Perhaps the prophet Isaiah pointed to this, when, a little before, he spake of a day in which men should cast away the very idols that themselves had made. So surprising was this blessed change, Is. 2. 20.-31. 6, 7.

II. Hezekiah revived and restored the courses of the priests and Levites, which David had appointed, and which had of late been put out of course, v. 2. The temple service was put

morning and evening burnt-offerings, and the burntofferings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.

4 Moreover, he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the LORD.

5 And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.

6 And concerning the children of Israel and Judah that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the LORD their God, and laid them by heaps.

7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month.

8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.

9 Then Hezekiah questioned with the priests and the Levites concerning the heaps.

10 And Azariah the chief priest, of the house of Zadok, answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left"

e Num. 28. 29. f Num. 18. 8, &c. Neh. 13. 10-13. g Mal. 2. 7. 1 Cor. 9. 9-11. Gal. 6. 6. brake forth. Ex. 22. 29. or, dates. i Lev, 27. 30. Deut. 14. 28. heaps, heaps. Lev. 23. 16, &c. into method again, to run in the old channel. Every man was made to know his work, his place, his time, and what was expected from him. Good order contributes much to the carrying on of a good work. The priests were appointed in their courses for burnt-offerings and peace-offerings, the Levites in their courses were some to minister to the priests, others to give thanks and praise. See I Chr. 23. 4, 5. And all this in the gates or courts of the tents of the Lord. The temple is here called a tent, because the temple privileges are moveable things, and this temple was shortly to be removed.

III. He appropriated a branch of the revenue of his crown to the maintenance and support of the altar. Though the people were to be at the charge of the daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they should be burdened with the expense, he allowed out of his own estate, or out of his exchequer, for all those offerings, v. 3. It was a generous act of piety, wherein he consulted both God's honour and his people's case, as a faithful servant to him, and a tender father to them. Let princes and great men reckon that well bestowed, and set out to the best interest, which they give for the support and encouragement of religion in their country. IV. He issued out an order to the inhabitants of Jerusalem first, v. 4, (that they who were nearest the temple, and both saved and got by being so, might give a good example to others,) but which was afterward extended to, or at least admitted by, the cities of Judah, that they should carefully pay in their dues, according to the law, to the priests and Levites. This had been long neglected, which made the work to be neglected: for a scandalous maintenance makes a scandalous ministry, But Hezekiah, having himself been liberal, may with a good grace require his subjects to be just to the temple service. And observe the end he aims at in recovering and restoring to the priests and Levites their portion, that they might be encouraged in the law of the Lord, in the study of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers should be not only maintained but encouraged, that they should not only be kept to do their work, but that they should also have wherewith to live comfortably, that they may do it with cheerfulness. 2. Yet they are to be maintained, not in idleness, pride, and luxury, but in the law of the Lord, in their observance of it themselves, and in teaching others the good knowledge of it.

V. The people, thereupon, brought in their tithes very readily; they wanted nothing but to be called upon; and therefore, as soon as the commandment came abroad, the first-fruits and all the holy things were duly brought in, v. 5, 6. What the priests had occasion for, for themselves and their families, they made use of, and the overplus was laid in heaps, v. 6. All harvest time, they were increasing these heaps, as the fruits of the earth were gathered in, for God was to have his dues out of them all. Though a prescription may be pleaded for a modus decimandi-a tithing modus; yet it cannot be pleaded pro non decimando-for the omission of tithing. When harvest ended, they finished their heaps, v. 7. Now here we have, 1. The account given to Hezekiah concerning those heaps. He questioned with the priests and Levites concerning them, why they did not use what was paid in, but hoarded it up thus, v. 9. To which it was answered, that they had made use of all they had occasion for, for the maintenance of themselves and their families, and for their winter store, and that this was that which

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plenty for the LORD hath blessed his people; and that which is left is this great store.

11 Then Hezekiah commanded to prepare schambers in the house of the LORD; and they prepared them,

12 And brought in the offerings, and the tithes, and the dedicated things," faithfully: over which Cononiah the Levite was ruler, and Shimei his brother was the next.

13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers "under the hand of Cononiah, and Shimei his brother, at the commandment of Hezekiah the king, and Azariah the ruler of the house of God.

14 And Kore the son of Imnah the Levite, the porter toward the east, was over the free-will offerings of God, to distribute the oblations of the LORD, and the most holy things.

15 And "next him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their **set office, to give to their brethren by courses, as well to the great as to the small:

16 Beside their genealogy of males from three years old and upward, even unto every one that entereth into the house of the LORD, his daily portion for their service in their charges, according to their courses.

17 Both to the genealogy of the priests by the

1 Chr. 29. 14. Ez. 7. 27. 2 Cor. 8. 16. Phil. 4. 19, 19. storehouses. n 2 Kings 12. 15. Bat. o Neh. 13. 13. 21. 9.

or, trust, 1 Chr. 9. 22,

m Mal. 3. 10. § or, at his hand. P Josh.

was left over and above, v. 10. They did not hoard these heaps for covetousness, but to show what plentiful provision God by his law had made for them, if they could but have it collected and brought in; and that they who conscientiously give God his dues out of their estates, bring a blessing upon all they have; Since they began to bring in the offerings, the Lord has blessed his people. See for this, Hag, 2. 19. "Try me," says God, "if you will not otherwise trust me, whether, upon your bringing the tithes into the storehouse, you have not a blessing poured out upon you," Mal. 3. 10, 11. Ez. 44. 30. 2. The acknowledgment which the king and princes made of it, v. 8. They gave thanks to God for his good providence which gave them something to bring, and his good grace which gave them hearts to bring it. And they also blessed the people, that is, commended them for their doing well now, without reproaching them for their former neglects. It is observable, that after they had tasted the sweetness of God's ordinance in the late comfortable passover, they were thus free in maintaining the temple service. They that experience the benefit of a settled ministry, will not grudge the expense of it.

V. 11-21. Here we have,

I. Two particular instances of the care of Hezekiah concerning church matters; having put them into good order, to keep them so. The tithes and other holy things being brought in, he provided,

1. That they should be carefully laid up, and not left exposed in loose heaps, liable to be wasted and embezzled; he ordered chambers to be made ready in some of the courts of the temple for store chambers, (v. 11,) and into them the offerings were brought, and there kept under lock and key, v. 12, 13. Treasurers or storekeepers were appointed, who had the oversight of them, to see that moth and rust did not corrupt them, nor thieves break through to steal. This wisdom of laying up the surplus in days of plenty, we may learn from the ant, who provideth meat in summer. The laying up in store what was brought in, was an encouragement to people to pay in their contributions. That will be given cheerfully by the public, which appears to be well husbanded.

2. That they should be faithfully laid out, according to the uses they were intended for. Church treasures are not to be hoarded any longer than till there is occasion for them; even the rust will be a witness against them that do. Officers were appointed, men (no doubt) of approved wisdom and faithfulness, to distribute the oblations of the Lord, and the most holy things, among the priests, (v. 14,) and to see that they all had a competent maintenance for themselves and their families. The law provided sufficient for them all, and therefore if some had too little, it must be because others had too much; to prevent such inequality, these officers were to go by some certain rule of proportion in the disposal of the incomes of the temple. It is said of the priests here, (v. 18,) that in their set office they sanctified themselves; in faith they sanctified themselves, so the word is; that is, as Bishop Patrick explains it, they attended their ministry at the house of God, not doubting but they should be provided with all things necessary; now because they served God in that confidence, care was taken that they should not be made ashamed of their hope. They that sanctify themselves to God and his service in faith, believing that he will see them want nothing that is good for them, shall verily be fed,

B. C. 713.

II. CHRONICLES.

house of their fathers, and the Levites from twenty years old and upward, in their charges by their

courses;

18 And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their "set office they sanctified themselves in holiness:

19 Also of the sons of Aaron the priests, which were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name to give portions to all the males among the priests, and to all that were reckoned by genealogies among the Levites.

20 And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth, before the LORD his God.

21 And in every work that he began in the service of the house of God, and in the law," and in the commandments, to seek his God, he did it with all his heart, and prospered."

CHAPTER XXXII.

AFTER these things, and the establishment
thereof, Sennacherib king of Assyria came, and
entered into Judah, and encamped against the
2 And when Hezekiah saw that Sennacherib was
fenced cities, and thought to win them for himself.
come, and that the was purposed to fight against
Jerusalem,
3 He took counsel with his princes and his
mighty men to stop the waters of the fountains
which were without the city: and they did help
him.

4 So there was gathered much people together,
who stopped all the fountains, and the brook that ran
through the midst of the land, saying, Why should
5 Also he strengthened himself, and built up all
the kings of Assyria come, and find much water?
the wall that was broken, and raised it up to the
towers, and another wall without, and repaired
shields in abundance.
Millo in the city of David, and made $darts and

6 And he set captains of war over the people, and gathered them together to him in the street of

This chapter continues and concludes the history of the reign of Hezekiah. 1. The the gate of the city, and spake "comfortably to them,

descent which Sennacherib made upon him, and the care he took to fortify himself, his city, and the minds of his people against that enemy, v. 1-8. II. The insolent blasphemous letters and messages which Sennacherib sent him, v. 9-19.

III. The real answer God gave to Sennacherib's blasphemies, and to Hezekiah's prayers, in the total rout of the Assyrian army, to the shame of Sennacherib, and the honour of Hezekiah, v. 20-23. IV. Hezekiah's sickness, and his reco very from that; his sin, and his recovery from that; with the honours that attended him living and dead, v. 24-33.

1 Chr. 23, 24, 27.

or, trust.

8 ver. 12-15. r Lev. 25. 34. Num. 35. 2. u Ps. 1. 2, 3. 2 Kings 20. 3. John 1. 47. Acts 24. 16. 1 Thes. 2. 10. 3 Jobn 5. a 2 Kings 18. 13, &c. Is. 36. c. 26. 5. Josh. 1. 7, 8. Matt. 6. 33. 7. 24-27. Out of the offerings of the Lord distribution was made, (1.) To the priests in the cities, (v. 15,) who stayed at home while their brethren went to Jerusalem, and did good there in teaching the good knowledge of the Lord; the preaching priests were maintained as well as the sacrificing priests, and they that abode by the stuff, as they that warred the warfare. (2.) To those that entered into the house of the Lord, all the males from three years old and upward; for the male children, even at that tender age, it seems, were allowed to come into the temple with their parents, and shared with them in this distribution, v. 16. (3.) Even the Levites from twenty years old and upward had their share, v. 17. (4.) The wives and children of the priests and Levites had a comfortable maintenance out of those offerings, v. 18. In maintaining ministers, regard must be had to their families, that not they only, but theirs, In some countries where ministers may have food convenient. have their salary paid them by the state, an addition is made to it upon the birth of a child. (5.) The priests in the country, that lived in the fields of the suburbs, were not overlooked in this ministration, v. 19. They also had their share, who were inhabitants of the villages, though they might be supposed to live at a less expense.

II. A general character of Hezekiah's services for the support of religion, v. 20, 21. 1. His pious zeal reached to all the parts of his kingdom, thus he did throughout all Judah; every part of the country, and not those only that lay next him, shared in the good fruits of his government. 2. He sincerely designed to please God, and approved himself to him in all he did: he wrought that which was good before the Lord his God; all his care was to do that which should be accepted of God, which was right, (that is, agreeable to natural equity,) and truth, (that is, agreeable to divine revelation, and his covenant with God,) before the Lord; to do according to that law which is holy, just, and good. 3. What he began, he went through with, prosecuted it with vigour, and did it with all his heart. 4. All his good intentions were brought to a good issue; whatever he did in the service of the house of God, and in the government of his kingdom, he prospered in it. What is undertaken with a sincere regard to the glory of God, will succeed to our own honour and comfort at last.

NOTES TO CHAPTER XXXII.

This

V. 1-8. Here is,
I. The formidable design of Sennacherib against Hezekiah's
kingdom, and the vigorous attempt he made upon it.
Sennacherib was now, as Nebuchadnezzar was afterward, the
terror and scourge and great oppressor of that part of the world,
that aimed to raise a boundless monarchy for himself upon the
ruins of all his neighbours; his predecessor Shalmaneser had
lately made himself master of the kingdom of Israel, and car-
ried the ten tribes captive: Sennacherib thought, in like man-
ner, to win Judah for himself. Pride and ambition put men
upon grasping at universal dominion; and it is observable
that, just about this time, Rome was built by Romulus, a city
which afterward came to reign more than any other had done
over the kings of the earth. Sennacherib invaded Judah imme-
diately after the reformation of it, and the re-establishment
of religion in it; after these things, he entered into Judah, v. 1.
* From 2 Kings 18. 13, we learn that it was in the fourteenth
year of Hezekiah's reign.-ED.
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saying,

7 Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him.

1, &c. ⚫ break them up. this face was to war. bla. 22. 9, 11. overflowend.
&or,
words or weapons. to Leir
cc. 25.23. d 2 Sam. 5. 9. 1 Kings 9. 24.
heart, c. 30. 22. e Deut. 31. 6. fc. 20. 15. g 2 Kinge 6. 16.

1. It was well ordered by the Divine Providence, that he did
not give them this disturbance before the reformation was
finished and established, which might have put a stop to it.
2. Perhaps he intended to chastise Hezekiah for destroying
that idolatry to which he himself was devoted; he looked upon
Hezekiah as profane in what he had done, and that he had
thrown himself out of the divine protection, and might therefore
be easily made a prey of. 3. God ordered it at this time, that
he might have an opportunity of showing himself strong on the
behalf of this returning reforming people. He brought this
trouble upon them, that he might have the honour, and might
put on them the honour, of their deliverance. After these things,
and the establishment thereof, one would expect to hear of no-
thing but perfect peace, and that none durst meddle with a people
thus qualified for the divine favour; yet the next news we hear,
We may be in the way of our duty,
is, that a threatening destroying army enters the country, and
is ready to lay all waste.
and yet meet with trouble and danger; God orders it for the
The little opposition which Sennacherib met
trial of our confidence in him, and the manifestation of his care
with in entering Judah, possessed his mind with the conceit
concerning us.
that all was his own. He thought to win all the fenced cities,
(v. 1,) and purposed to fight against Jerusalem, v. 2. See
2 Kings 18. 7, 13.

II. The preparation which Hezekiah prudently made against
what he should do, what measures he should take; with their
this storm that threatened him. He took counsel with his princes
advice, he provided, 1. That the country should give him a cold
reception, for he took care that he should find no water in it,
(and then his army must perish for thirst,) or, at least, that
there should be a scarcity of water, by which his army would be
weakened, and unfitted for service. A powerful army, if it
want water but a few days, will be but a heap of dry dust. All
hands were set immediately to work, to stop up the fountains,
and the brook that ran through the midst of that land, turning
that (it is probable) into the city by pipes under ground. Such
as this is the policy commonly practised now-a-days of destroy-
ing the forage before an invading army. 2. That the city should
wall, raised towers, and made darts, or, as it is in the margin,
give him a warm reception: in order to this, he repaired the
swords or weapons, and shields, in abundance, (v. 5,) and ap
pointed captains, v. 6. Note, Those that trust God with their
safety, must yet use proper means for their safety, else they
tempt him, and do not trust him. God will provide, but so must

we also.

III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spake comfortably to them, v. 6. He had a good heart on it himself, and was confident it would issue well; he was not like his father, who had much guilt to terrify him, and no faith to encourage him; so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Is. 7. 2. With what he said, he put life into his people, his captains especially, and spake to their heart, as the word is. 1. He endeavours to keep down their fears. "Be strong and courageous, do not think of surrendering the city or think of losing the city, or of falling into the enemy's hand; capitulating, but resolve to hold it out to the last man: do not good their posts, stand to their arms, and fight manfully, and there is no danger. Let the soldiers be bold and brave, make

8 With him is an arm of flesh; but with us is the LORD our God, to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

9 After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,

10 Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?

11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria.

12 Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?

13 Know ye not what I and my fathers have done 'unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?

14 Who was there among all the gods of those nations, that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?

15 Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him; for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of

the hand of my fathers: how much less shall your God deliver you out of mine hand?

16 And his servants spake yet more against the LORD God, and against his servant Hezekiah.

17 He wrote also letters "to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.

18 Then they cried with a loud voice, in the Jews' speech, unto the people of Jerusalem that were on the wall, to affright them, and to trouble them, that they might take the city.

19 And they spake against the God of Jerusalem as against the gods of the people of the earth, which were the work of the hands of man.

20 And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed rand cried to heaven.

21 And the LORD sent an angel,' which cut off all the mighty men of valour, and the leaders and captains, in the camp of the king of Assyria: so he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.

22 Thus "the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and 'guided them on every side.

23 And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of

14. 73. 8-11, 139, 19, 20.

Is. 37. 1. &c. r Ps. 50. 15. 91. 14, 15. & Is. 10.

16-18. 42. 8. 2 Sam. 24. 16. Ps. 18. 50. Dan. 3. 28. 6. 22. § made him fall. u Ps. 37. 39, 40. Hos. 1. 7. v Ps. 48. 14. 71. 20, 21. precious things. thinks him no more able to deliver his worshippers, than they were to deliver theirs, v. 19. As if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasts of his triumphs over the gods of the nations, that they could none of them protect their people, (v. 13-15,) and thence infers not only How shall your God deliver you? (v. 14,) but, as if he were inferior to them all, How much less shall your God deliver you? As if he were less able to help than any of them. Thus did he rail; rail in writing, (which, being more deliberate, is so much the worse,) on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, v. 17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spake yet mere than he bade them against the Lord God and his servant Hezekiah, v. 16. And God resents, and will reckon for, what is said against his servants, as well as what is said against himself. All this was intended to frighten the people from their hope in God; which David's enemies sought to take him off from, (Ps. 11. 1.-42. 10,) saying, There is no help for him in God, Ps. 3. 2.-71. 11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, ciency; knowing that he gains his point, if he can do that; as we keep our ground, if our faith fail not, Luke 22. 32.

A Jer. 17. 5. i c. 13. 12. Rom. 8. 31. 1 John 4.4. leaned. k Prov. 12. 25. ↑ dominion. 1 or, strong hold. Is. 10. 14. Dan. 5. 19. m Dan. 3, 15. n 2 Kings 19. 9, &c. o Neh. 6. 9. p 1 Sam. 17. 36. Job 15. 25, 26. Ps. 10. 13, let the citizens encourage them to do so. Be not afraid nor dismayed for the king of Assyria." The prophet had thus encouraged them from God, (Is. 10. 24,) Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid, (Is. 33. 14,) but the righteous dwelt on high, (v. 15, 16,) and meditated terror so as to conquer it, (v. 18,) which refers to what is recorded here. 2. He endeavours to keep up their faith, in order to the silencing and suppressing of their fears. "He has a multitude with him, and yet there be more with us than with him: for we have God with us, and how many do you reckon for him? With him is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible; our God, whose promise is inviolable; a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us, if he pleases" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor, forgetteth the Lord his Maker, Is. 51. 12, 13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them. The belief of this made them easy. Let the good sub-in his temptations, aims to destroy our faith in God's all-suffijects and soldiers of Jesus Christ rest themselves thus upon his word, and boldly say, Since God is for us, who can be against us? V. 9-23. This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings 18. 19. It is contracted here, yet large enough to show these three things:

II. The duty and interest of the church's friends: and that is, in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, v. 20. It was a happy time, when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let them pray. So we engage

is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.

III. The power and goodness of the church's God. He is able both to control his enemies, be they never so high, and to relieve his friends, be they never so low. As the blasphemies of his enemies engage him against them, (Deut. 32. 27,) so the prayers of his people engage him for them; they did so here: 1. The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord, (the Eternal Word,) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night; that was the night in which the angel destroyed the first-born of Egypt. But that was not all; 2. The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. They that came forth of his own bowels, slew him, v. 21. he mortified first, and then murdered; shamed first, and then slain. Evil pursues sinners; and when they escape one mischief, they run upon another unseen.

I. The impiety and malice of the church's enemies. Sen-God for us, so we encourage ourselves in him. Praying to God nacherib has his hands full in besieging Lachish, (v. 9,) but hears that Hezekiah is fortifying Jerusalem, and encouraging his people to stand it out; and therefore, before he came in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He does not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but uses mean and base artifices, unbecoming a crowned head, to terrify the common people, and persuade them to desert him. He represents Hezekiah as one who designed to deceive his subjects into their ruin, and betray them to famine and thirst, (v. 11;) as one who had done them great wrong, and exposed them already to the divine displeasure by taking away the high places and altars, (v. 12;) and who, against the common interest of his people, held out against a force that would certainly be their ruin, v. 15. 2. His great impiety against the God of Israel; the God of Jerusalem he is called, (v. 19,) because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy, and which the Divine Providence had under its special protection. This proud blasphemer compares the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and VOL. I.-130

Thus was

Now, by this work of wonder, (1.) God was glorified, as the Protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all other; ( 1033 )

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