Exegetical and Hermeneutical Commentary of 2 Chronicles 29:1
Hezekiah began to reign [when he was] five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother’s name [was] Abijah, the daughter of Zechariah.
Ch. 2Ch 29:1-2 (= 2Ki 18:1-3). The Reign of Hezekiah
1. Hezekiah ] Heb. “Yehizkiah” (so usually in the Heb. text of Chron.). The form “Hezekiah” (Heb. “Hizkiah”) has been introduced from Kings.
Abijah ] In 2 Kin. “Abi” which is probably only a shortened form of the name.
Fuente: The Cambridge Bible for Schools and Colleges
The treatment of Hezekiahs reign by the author of Chronicles is in marked contrast with that followed in the Book of Kings. The writer of Kings describes mainly civil affairs; the author of Chronicles gives a full account of Hezekiahs religious reformation. 2 Chr. 2931 contain matter, therefore, which is almost wholly new.
Fuente: Albert Barnes’ Notes on the Bible
2Ch 29:1-11
Hezekiah began to reign.
Hezekiahs reformation
The surroundings of Hezekiah in his youth seem, at first view, to have been unfavourable in the extreme. He was the son of a depraved father. He grew up at a corrupt court. Good kings and bad follow one another in very illogical succession. It must be that there is a self-acting power at the centre of every personal life. Let us cling to the belief, too, that, however vast the moral inequalities of human lives may be, no life is allowed by the Creator to be altogether destitute of gracious influences. In Hezekiahs case, at least, we can have no doubt that such influences were present. It is not unnatural to believe that his mother, presumably the daughter of Zechariah, the faithful prophet of King Uzziahs day, was a woman of devout character. To the loving nurture of a mother was added the faithful counsel of godly men. Moral giants lived in those days. Micah was prophesying, Nahum was about to begin his work. During the entire lifetime of Hezekiah, Isaiah was fulfilling his office in Jerusalem. Tradition says that he was Hezekiahs tutor; there can be no doubt that he was his faithful counsellor. Repulsed by the father, he would naturally turn with greater earnestness to the son. But all this touches only the outer circle of the gracious influences by which Hezekiah was encompassed. It has been said, and there is a world of truth in the saying, that more than half of the environment of any man is–God. The God who is not far from every one of us was near to the young prince in the corrupt capital of Judah. We have good reason for believing that Hezekiah had not been unresponsive to his heavenly promptings. A work begun so quickly after his accession to the throne must have been premeditated. We must suppose that Hezekiah had lived a thoughtful life. The character of the work to which the king addressed himself is deserving of attention. It was a radical work. Great as was the peril to which the kingdom was exposed from external attack, great as was its moral unsoundness, Hezekiah saw that all its trouble was rooted in ungodliness. The kings initial sot in opening the doors of the house of the Lord was, it is likely, more philosophical than he himself realised. Reverence for God lies at the basis of all that is trustworthy in private character and of all that is enduring in public order. Hezekiahs reform was also positive in nature. It addressed itself not chiefly to the extermination of idolatry, but to the development of a genuine faith. Of their own accord the people went out to break in pieces the emblems of idolatry. When God wishes to regenerate the soul He does not at the outset uproot sinful affections, He implants love for Himself. Hezekiahs was a thoroughgoing work. The taunting charge of illiberality could not extort from him the smallest concession to the false religions of other lands. Not only image and grove–the sacred pillar or tree of Astarte–were to be hewn down, but the worship of the high places was to be destroyed. Of Asa and Jehoshaphat we are told both that they did and that they did not interfere with this form of worship. They probably destroyed such sanctuaries as had become openly idolatrous, and allowed the others to remain. But Hezekiah adopted extreme measures. The brazen serpent fashioned by Moses in the wilderness, and still preserved, the people regarded with superstitious veneration. Hezekiah declared that the image was like any other piece of brass, and broke it in pieces. Hezekiah would not consent that even the germs of idolatry should remain in the land. How difficult was the mission to which Hezekiah thus committed himself! In the mode of procedure adopted by Hezekiah in carrying through his reformation are certain things worthy of notice.
1. It is peculiarly gratifying to observe that he acted promptly. The die was cast. In the first month of his reign Hezekiah, like Abraham, who, when bidden to offer Isaac, rose up early in the morning and went to the place of which God had told him, was wise in allowing himself no time for hesitation. Delay never softens the hard aspects of duty or lessens its difficulties. For committing ones self to the service of Christ no other time is so favourable as the first year, the first month, the first day, of ones entrance upon a new sort or period of life.
2. It is instructive to notice that Hezekiah engaged personally in the work of reform. He did not commit it all to subalterns.
3. Deserving of special mention is the fact that in the prosecution of his policy Hezekiah relied chiefly upon moral influences. He might have compelled, but he chose rather to persuade. In this he showed the utmost wisdom. If the reform was to be real, the hearts of the people must be enlisted in it. We are, finally, prepared to inquire what results were effected by the kings determined effort. The immediate outcome was most gratifying and most wonderful. The officers of religion responded–the priests somewhat slowly, but the Levites with all their hearts. The people did the same. The nation felt to its utmost limits the electric thrill of a new life. The crusade against idolatry waxed strong throughout the kingdom, and a burst of spring-time, as Dean Stanley beautifully calls it, succeeded. The thing was done suddenly, the record says. But is not the same true of well-nigh every successful reform? Those advocating a righteous cause have at least two excellent reasons for viewing it with larger hope than external appearances warrant. Something in every moral being is in secret alliance with truth and justice. The second reason is stronger still; it is that by which the sacred historian explains the success of Hezekiah: The Lord had prepared the people. We may reckon with confidence upon Gods care over any work of His. To the reformatory work of King Hezekiah must be attributed a result still more imposing, though to be sure not more important. It delivered the southern kingdom from the fearful peril by which the northern kingdom had been overwhelmed. Is it not a painful thing to have to add that even so thorough a reform as this did not prove lasting? Some of the people doubtless remained steadfast, but the most fell away. (T. S. Barbour.)
Hezekiah, the good king
I. Hezekiahs good beginning.
1. Correct in life (verse 2).
2. Prompt in action (verse 8).
3. Holy in influence (verse 5).
II. Hezekiahs sad confession.
1. The Lord forsaken (verse 6).
2. The sanctuary abandoned (verse 7).
3. The penalty incurred (verse 8).
III. Hezekiahs wise appeal.
1. To make a covenant (verse 10).
2. To avert wrath (verse 10).
3. To perform duty (verse 11). (Sunday School Times.)
Hezekiahs reformation
The best way to settle a kingdom is to settle the religion of it, to begin reigning with reforming. Hezekiahs reformation went on in a true step and pace, for it began first with the temple and ministry. It is but Christian prudence to cleanse the spring if we would have the stream clear; to look to Gods house, and those that should dispense His Word and ordinances if we would have the people brought into conformity with Him. (T. Manton, D.D.)
Starting well
A friend, who is deeply interested in work for Christ among our sailors, told me that at the close of a prayer-meeting of which he had been the leader, a young seaman, who had only a few nights before been converted, came up to him, and laying a blank card before him, requested him to write a few words upon it, because, as he said, You will do it more plainly than I can. What must I write? said my friend. Write these words, sir; I love Jesus–do you? After he had written them, my friend said, Now you must tell me what you are going to do with the card. He replied, I am going to sea to-morrow, and I am afraid if I do not take a stand at once I may begin to be ashamed of my religion, and let myself be laughed out of it altogether. Now as soon as I go on board, I shall walk straight to my bunk and nail up this card upon it, that every one may know that I am a Christian.
Hezekiahs action, the result of previous brooding
The statement in verse 8 may be taken as a general resume of what follows in detail, but this vigorous speech to the priests was clearly among the new kings first sets. No doubt his purpose had slowly grown while his father was affronting Heaven with his mania for idols. Such decisive, swift action does not come without protracted, previous brooding. The hidden fires gather slowly in the silent crater, however rapidly they burst out at last. (A. Maclaren, D.D.)
Taking the right stand at first
We can never begin good things too early, and when we come into new positions, it is always prudence as well as bravery to show our colours unmistakably from the first. Many a young man, launched among fresh associations, has been ruined because of beginning with temporising timidity. It is easier to take the right standing at first than to shift to it afterwards. Hezekiah might have been excused if he had thought that the wretched state of political affairs left by Ahaz needed his first attention. Edomites on the east, Philistines on the west and south, Syrians and Assyrians on the north, compassed him about like bees, and worldly prudence would have said, Look after these enemies to-day, and the temple to-morrow. He was wiser than that, knowing that these were effects of the religious corruption, and so he went at that first. It is useless trying to mend a nations fortunes unless you mend its morals and religion. And there are some things which are best done quickly, both in individual and national life. Leaving off bad habits by degrees is not hopeful. The only thing to be done is to break with them utterly and at once. One strong, swift blow, right through the heart, kills the wild beast. Slighter cuts may make him bleed to death, but he may kill you first. The existing state was undeniably sinful. There was no need for deliberation as to that. Therefore there was no reason for delay. Let us learn the lesson that, where conscience has no doubts, we should have no dawdling. I made haste, and delayed not to keep Thy commandment. (A. Maclaren, D. D.)
He brought in the priests and the Levites, and gathered them together.
Co-operation needed
No one is so strong that he needs no help in carrying out his plans of reform. The head of a nation or of a state must have the co-operation of many, if he would correct abuses and promote a better state of things in the administration of his government. A pastor must seek the aid of the leaders of his people in trying to raise the standard of his church. A superintendent cannot carry his school to any higher point than that to which he can first bring his teachers. The head of a business establishment, who neglects to give wise counsel to those just below him, finds the lack of it in all the departments which they oversee. The true method of uplifting the masses is by uplifting the leaders of the masses. (H. Clay Trumbull.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XXIX
Hezekiah’s good reign, 1, 2.
He opens and repairs the doors of the temple, 3.
He assembles and exhorts the priests and Levites, and proposes
to renew the covenant with the Lord, 4-11.
They all sanctify themselves and cleanse the temple, 12-17.
They inform the king of their progress, 18, 19.
He collects the rulers of the people: and they offer abundance
of sin-offerings, and burnt-offerings, and worship the Lord,
20-30.
Every part of the Divine service is arranged, and Hezekiah and
all the people rejoice, 31-36.
NOTES ON CHAP. XXIX
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. Hezekiah began to reign,&c.(see on 2Ki 18:1). Hismother’s name, which, in 2Ki 18:2,appears in an abridged form, is here given in full.
2Ch29:3-11. HE RESTORESRELIGION.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 1,2. Hezekiah began to reign,…. Of these two verses,
[See comments on 2Ki 18:2],
[See comments on 2Ki 18:3].
Fuente: John Gill’s Exposition of the Entire Bible
The beginning of his reign (2Ch 29:1, 2Ch 29:2). Purification and consecration of the temple (vv. 3-36). – 2Ch 29:1 and 2Ch 29:2. Age of Hezekiah, duration and spirit of his reign, as in 2Ki 18:1-3. With 2Ch 29:3 the account of the restoration of the Jahve-worship begins. In the first year of his reign, in the first month, Hezekiah caused the temple doors to be opened, and the priests and Levites to assemble, in order that he might rouse them by an energetic address to purify the house of God from all the uncleannesses of idolatry (2Ch 29:3-11). They, vigorously commencing the work, completed the purification of the temple with its courts and vessels in sixteen days, and reported to the king what had been done (2Ch 29:12-19); and then the king and the chiefs of the city offered a great sacrifice to consecrate the purified sanctuary, upon which followed burnt-offerings, and sacrifices, and thankofferings of the whole assembly (vv. 20-36).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Hezekiah’s Good Reign. | B. C. 726. |
1 Hezekiah began to reign when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother’s name was Abijah, the daughter of Zechariah. 2 And he did that which was right in the sight of the LORD, according to all that David his father had done. 3 He in the first year of his reign, in the first 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 burned 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 LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.
Here is, 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 had 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, how it troubled him to see the doors of the temple shut, though, while his father lived, he durst not open them. His soul no doubt wept in secret for it, and he vowed that when he should receive the congregation he would redress these grievances, which made him do it with more readiness and resolution.
II. His general character. He did that which was right like David, v. 2. Of several of his predecessors it had been said that they did that which was right, but not like David, not with David’s integrity and zeal. But here was one that had as hearty an affection for the ark and law of God as ever David had.
III. His speedy application to the great work of restoring religion. The first thing he did was to open the doors of 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, and we do not read of the re-kindling of it; but he had hindered the people from attending it, and the priests, except such of them as were of his own party, 2 Kings xvi. 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 accordingly.
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 making application 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 would not have been brought into so very bad a posture as Hezekiah found them in. Hezekiah’s exhortation to the Levites is very pathetic.
1. He laid before them the desolations of religion and the deplorable state to which it was brought among them (2Ch 29:6; 2Ch 29:7): 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 father’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 complained, (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, and incense was not burnt. There are still such neglects as these, and they are no less culpable, when the word is not duly read and opened (for that was signified by the lighting of the lamps) and when prayers and praises are not duly offered up, for that was signified by the burning of incense.
2. He showed the sad consequences of the neglect and decay of religion among them, 2Ch 29:8; 2Ch 29:9. 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 enquire whether we have not neglected God’s ordinances and whether the controversy he has with us may not be traced to this neglect.
3. He declared his own full purpose and resolution to revive religion and make it his business to promote it (v. 10): “It is in my heart (that is, I am fully resolved) to make a covenant with the Lord God of Israel (that is, to worship him only, and in that way which he has appointed); for I am sure that, otherwise, his fierce anger will not turn away from us.” This covenant he would not only make himself, but bring his people into the bond of.
4. He engaged and excited the Levites and priests to do their duty on this occasion. This he begins with (v. 5); this he ends with, v. 11. He called them Levites to remind them of their obligation to God, called them his sons to remind them of the relation to himself, that he expected that, as a son with the father, they should serve with him in the reformation of the land. (1.) he told them what was their duty, to sanctify themselves 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 stirred them up to do 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. Note, Those 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. Note, Men’s negligence in religion is owing to their carnal security. The consideration he quickens them with is derived from their office. God had herein put honour upon them: He has chosen you to stand before him. God therefore 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, must set about their work with double diligence.
Fuente: Matthew Henry’s Whole Bible Commentary
See note on 2Ki 18:1
Fuente: Garner-Howes Baptist Commentary
THE SECOND BOOK OF CHRONICLES
IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.
The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.
Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.
It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.
SOLOMON AND THE TEMPLE
The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).
The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:
First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.
The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).
It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.
The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,
O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:
Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.
Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).
Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).
Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.
Then he concludes in a more personal petition to Him:
Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).
These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.
The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.
Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,
It was a true report which I heard in mine own land of thine acts, and of thy wisdom:
Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.
Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.
Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).
The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.
Then, as if the task of telling all was too great, we have this record,
Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?
And Solomon reigned in Jerusalem over all Israel forty years.
And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).
It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.
REHOBOAM AND THE DIVISION
The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.
The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,
My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).
It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.
Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.
The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.
Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.
The man of many favors may forget God.
When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).
What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.
THE HISTORY OF JUDAH
Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.
The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.
Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.
The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.
The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.
There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.
When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).
Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.] Hezekiahs reign commenced and carried through four chapters in marked contrast with corresponding portion (2 Kings 18-20). The writer of Kings fixes on civil affairsthe two invasions of Sennacherib and on the embassy of Merodach-baladan, related at length, passing lightly and hastily over Hezekiahs reformation (ch. 2Ch. 18:4-7), the author of Chron. gives a full account of this latter in three chapters (2931), compressing into one
(31) the whole that he has to say of the civil history of the reign. Thus chs. 29 to 31 of 2 Chron. contain matter which is almost wholly new; while ch. 32. is little more than a brief summary of what the writer of Kings has related fully in the three chapters which he has devoted to this reign [Speak. Com.].
2Ch. 29:1-11,H.s good beginning and restoration of worship. Zech., possibly the person given Isa. 8:2. Right, his fathers idolatry revolting to him; he began restoration at once. 2Ch. 29:3. Opened doors closed by his father (ch. 2Ch. 28:24); repaired, lit. made them strong, damaged by Ahaz (cf. 2Ki. 18:16). 2Ch. 29:4. East street, probably open space before eastern gate. Sanctify, Levitical purity (1Ch. 15:12-13). Filth, stains of idolatry. 2Ch. 29:6. Fathers, Ahaz and his contemporaries. Turned back, not looking towards rising sun, as Eze. 8:16, with their faces from the Temple; but, figuratively, for neglecting and despising God. 2Ch. 29:7. Acts of Ahaz. 2Ch. 29:8. Punishment for these acts in expressions which are new and have no parallel in the rest of Chron., one which Hez. might naturally use, for it had occurred in a prophecy of Micah (2Ch. 6:16), his contemporary and monitor (Jer. 26:18), which was probably uttered towards the close of Ahazs reign. In Jeremiah phrase becomes common (Jer. 18:16; Jer. 19:8; Jer. 25:9, &c.) [Speak. Com.]. 2Ch. 29:9. Cf. ch. 2Ch. 28:6-8. 2Ch. 29:10. Purpose of H. 2Ch. 29:11. Sons, affectionate, hearty appeal to priests and Levites. Negligent, remiss; burn, make any fire offering generally.
2Ch. 29:12-19.The Temple cleansed. Fourteen chiefs undertake to collect and prepare their brethren. 2Ch. 29:15. At commandment of king, in the business (matters) of the Lord, prescribed by law (Exo. 19:22; Lev. 11:44). 2Ch. 29:16. Priests only entered the house of the Lord. Whatever found there unclean they brought into the outer court, where Levites took it from them to carry beyond boundary of Temple. Kidron (ch. 2Ch. 30:14; 2Ki. 23:12). 2Ch. 29:17. Work began first day with purification of courts and reached porch eighth day. Then eight days more to cleanse Temple; sixteen altogether. 2Ch. 29:18. Altar, great brazen, before porch. 2Ch. 29:19. Cast away (ch. 2Ch. 28:24; 2Ki. 16:14).
2Ch. 29:20-26.Hez.s sin-offering. Early next day H. went with princes, without waiting to assemble representatives of the nation. 2Ch. 29:21. Seven, number of covenant. Kingdom, i.e., for sins of kings and predecessors; sanctuary, for sins of priests; Judah, for sins of the nation. 2Ch. 29:22. Blood expiates, and Levitical rites duly observed in shedding it. 2Ch. 29:23. Sin-offering; hands (Lev. 1:4; Lev. 4:15; Lev. 4:24). 2Ch. 29:24. All Israel repeated twice, for sanctuary belonged to all Israel, and invitation given for northern tribes to take part in Passover (ch. 2Ch. 30:1). Northern kingdom in a state of anarchy. Four Assyrian invasions had swept over it within thirty-five years. Hoshea, contemporary of Hez., not an independent ruler. Hence Hez. invited revolted tribes to return, if not to their old temporal, to their old spiritual allegiance. To prepare the way for this return, he included all Israel in expiatory sacrifice [Speak. Com.]. 2Ch. 29:25. Cf. 1Ch. 16:4; 1Ch. 23:5; 1Ch. 29:29. Trumpets, cf. Num. 10:8; 1Ch. 15:24; 2Ch. 5:12.
2Ch. 29:27-31.Hez.s burnt-offering. Consumed on altar, only fat for sin-offering (Lev. 4:19). A sound of instruments heard when old worship recommenced. Sang, some anthem for the occasion. All bowed (2Ch. 29:29) in solemn worship. At invitation of king a great number of thank-offerings presented.
2Ch. 29:31-36.Order of service completed. Flaying of victims not a priestly function, but a work of the offerer (Lev. 1:6) at first, afterwards on public occasions by Levites, as here. 2Ch. 29:34. Upright, i.e., displayed more alacrity than priests; perhaps tainted by idolatry, and looked coldly on reforms of Hez. 2Ch. 29:35. Another reason which prevented priests from flaying to completion, was the great demand upon their time by the work to be done. 2Ch. 29:36. No small joy at opening of newly consecrated Temple. Prepared the peoples minds, or it could not have been done so heartily and immediately.
HOMILETICS
HEZEKIAHS REFORMS IN THE TEMPLE.2Ch. 29:1-11
The reign of H. (726697) culminating point of interest in history of kings of Judah. Whether or not contemporary prophecies foretelling the birth of a Divine Heir to the throne, contained any reference to the son of Ahaz, then a mere child, it is certain that no other Prince since the death of David could so well have answered to them (Hezekiah, Jehovah strengthens). In point of fact, he was the centre of the highest prophetic influence which had appeared since Elijah [Stanley].
I. The work itself was well chosen. Methods for extirpating idolatry and accomplishing thorough reformation given in detail.
1. Gods work chosen first. Temple, sacred work. Needful to strengthen and defend his empire, but no work for God can prosper without friendship with God. H. might have done many useful works, become a benefactor to his people, but saw re-opening of fellowship with God most required for nations and individuals. Seek first the kingdom of God, &c. (a) This in opposition to past example. He did not follow the example of a wicked father, nor listen to the voice of a corrupt court, &c., but did that which was good and right and truth before the Lord his God. (b) This as a promise of future usefulness. Chose out a work of his own, opened doors, repaired and cleansed the Temple. He pursues work in perplexity, difficulty, and peril.
2. Gods work deliberately chosen. It is in mine heart (2Ch. 29:10). He begins in right way, and at right end; shows in what consists true wisdom and wise government. A happy opening, an encouraging pledge of his whole course. A course which begins with God, will be one of usefulness and triumph.
II. The spirit in Which the work was performed was commendable. No compromise; no half-measures; no delay. In the first year of his reign he began and delayed not.
1. In personal consecration (2Ch. 29:10). All reformation begins here. Outward work done from life within. Everything depends upon our relation to God, that is, there is a strong moral link between our estimate of God and success.
2. In tracing historical relationship. He looks back, reads providence, and finds his work. We cannot work efficiently without a survey of the field, and an insight into present requirements. We have incentives to work when we see need of its performance, and feel called to perform it. Who knoweth whether thou art come to the kingdom for such a time as this?
3. In the strength of deep conviction. Convinced of sin and bitter fruits of idolatry, he determines to reverse policy of his father; announced his resolution at beginning of his reign, and waited not for consolidation of his rule. Courage and determination characterise all earnest reformers.
4. In seeking co-operation from others. Desired help from the ministry (2Ch. 29:5). Sanctify yourselves. By legal rites, specially by penitence, faith and fresh obedience. We should be sensible of our own, and the sins of our fathers; earnestly cleanse ourselves, and co-operate for reformation of others. Let each man, therefore, do what he can, but remember that the secret of social development is combinationthat the best social system is that in which organisation for the common good is made most complete and most efficient.
THE LEVITES ENLISTED TO HELP.2Ch. 29:11-19
The response to H.s appeal given by Levites in united, hearty service. Then the Levites arose. Notice
I. The method in which they rendered help.
1. They were united. They gathered their brethren and worked altogether.
2. They worked in orderly arrangement. Began with outer courtsthose of priests and people; they proceeded to inner. But as Levites could not enter the Temple, sweepings were brought by priests to porch, and then carried to Kidron. No hurry; no disorder. All things done decently and in order.
II. The rule by which they were guided. As commandment of the king, but with a desire to obey Gods word. Let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them (Exo. 19:22; cf. 1Ch. 25:5; 2Ch. 30:12).
III. The report which they made. The house, the altar, and the vessels all cleansed and ready for use. Glad themselves, they came to gladden the king, not to seek reward, nor boast of care and trouble. Happy those who can report successful work. But never failure! To open and repair the door, to light the lamps and sweep the floor acceptable to God.-Let each resolve, It is in mine heart (2Ch. 29:10).
Do not, for one repulse, forego the purpose
That you resolved to effect [Shakes.].
PRAISE AND WORSHIP.2Ch. 29:30
In sixteen days the burnt-offering began; songs were heard, the trumpet rent the place, and all hearts quivered with joy. Observe two points
I. They were old words that the people sang. Moreover H. the king and the princes commanded the Levites to sing praise unto the Lord, with the words of David and Asaph the seer. What do we want with new words, new hymns, new forms of praise? The time is comingwould it could hasten its longed-for adventwhen there will be only one book in the Church. At present the number has been reduced in many instances to two, and one of them we do not want. The time will come when the Bible will be the only hymn book in the house of God. What hymns like the hymns of the Bible? What devotional language like the devotional language of the Psalms? What finer teachers could we have than David, Asaph, and Isaiah, and the mighty minstrels and prophets of Israel? The people had the words all ready. If we want to sing we need not wait for some man to make words for us; so long as the Psalms are before us we may begin our song at once.
II. Not only were the words old, the enthusiasm was new. And they sang praises with gladness, literally with exultation, with rapture. Religion is nothing if not enthusiastic. Praise without exultation is but a skeleton form. The whole place in which Christians are assembled for worship should vibrate, tingle again because of the mighty, gracious, holy song. Here we have the changeable and the permanentthe permanent in the words of David and of Asaph the seer; and the changeable or capable of increase and variation is the gladness, the enthusiasm, the transport, the holy rapture. Nor was it merely vocal in the sense of displaying musical gymnastic skill, for the people having sung with rapture as if they had not space enough to sing in, as if they would split the overarching heaven with their cry, they bowed their heads and worshipped. The look was upward, downward; wild with an infinite rationalistic joy, and subdued because of a sense of the majesty of heaven [Dr. Parker].
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 29:1-2. NoticeI. A mothers influence in the training of Hezekiah. His mothers name was Abijah, the daughter of Zechariah. 2Ch. 29:1. Probably the Zechariah whose influence for good was signally owned of God in the reign of Uzziah (ch. 2Ch. 26:5). Perhaps Abijah was neglected by her husband, surrounded by greatest difficulties, for every corner of Judah full of idols; yet she attended to duty, felt the solemnity of her trust, and wonderfully succeeded. II. The sovereign grace of God in the conversion of Hezekiah. A wicked father, a corrupt court, and an idolatrous country, yet Hezekiah chosen and qualified in youth for the throne, and became one of the best three kings of the Jews. All except David, Ezekias, and Josias were defective, for they forsook the law of the Most Highest; even the kings of Judah failed (Sir. 49:4). This encouragement to parents. God delights in miracles of grace; saves children of unchristian parents, and crowns with honour the faithfulness of godly parents. III. The great work which God performs in the youth of Hezekiah. Only 20 or 25 years old when he began to reign, no common character, no ordinary piety in one so young. The work begun and begun rightly, as soon as seated on the throne; accomplished splendidly by the providence of God. The Lord was with him, and he prospered whithersoever he went forth.
2Ch. 29:6-10. I. A description of apostasy. Mark the order of departure. Trespassed, going beyond; forsaken him; then turning away their faces from the habitation; God forsaken, worship forsaken; finally turned their backs entirely and choosing idolatry, the source of all misery. II. The fearful evils which follow exposed to Gods wrath manifest
1. In the invasion and devastation of land, upon Judah and Jerusalem.
2. In the fall and mourning of families, our fathers have fallen by the sword.
3. In the evils of foreign captivity, our sons, daughters, and wives are in captivity.
4. In the disgrace to which they were reduced. Former prosperity and glory fled, now a byeword and hissing, &c. III. The source to which these evils are traced. Hezekiah had discernment to ascribe national calamities to right cause. God caused them on account of their sins. Others, servants or ministers of a moral providence. Men, forces of nature no power at all except given from above. Hence (a) no ground for violence and petty reprisals. Keep down anger against mere agents; (b) The necessity of forming correct estimates of outward vicissitudes, and (c) of learning to discover and submit to Gods will the great rule of the universe. As Wordsworth
One adequate support,
For the calamities of mortal life,
Existsone only, an assured belief
That the procession of our fate, however
Sad or disturbed, is ordered by a Being
Of infinite benevolence and power,
Whose everlasting purposes embrace
All accidents, converting them to good.
2Ch. 29:11. My sons. A fatherly king. With what gentle, paternal eloquence Hezekiah addressed the men on whose co-operation he relied. A pastoral king: a most shepherdly heart was the heart of king Hezekiah. There is a fatherliness that does not depend on age. Hezekiah not an old man, spoke not from under a crown of hoary hairs; but a father because of his capacity of love, unselfish solicitude, patriotic aspiration. There are young pastors, born shepherds; in earliest conscious life they seem to be made to care for others. The pastor is a man who can carry all men. You cannot make pastors, kings, or fathers. Men may bear the nominal functions, but here an entail sanctioned by heaven. Have not some men a right to accost us as sons? Is there not a touch which means solicitude, brotherhood, unity, mutual understanding? The words come to Hezekiah as he needs them; they are his servants, wait upon him. Thus he talks with healthy frankness, tender appreciation, and majestic familiarity which cannot be trifled with [Dr. Parker].
HOMILETICS
CONSECRATION AND SACRIFICES.2Ch. 29:20-31
I. Sacrifices expiatory. Sin-offerings to atone and make worshipper acceptable to God. Unusually comprehensive, embracing four kinds, and seven of each kind, for sins conscious and unconscious.
II. Sacrifices for all classes. For the kingdom and for the sanctuary and for Judahi.e., for king or royal house, ministers of the sanctuary, and the people of Judah generally. Atonement for all Israel as well as Judah (2Ch. 29:24).
III. Sacrifices dedicatory. After sin-offering, the burnt-offering presented, an expression of self-dedication to God. This a natural orderacceptance, gratitude, and self-consecration. Now that you have consecrated yourselves unto the Lord, come near and bring sacrifices (2Ch. 29:31). Sacrifices abundant, generous, and appropriate.
IV. Sacrifices accompanied with symbolic rites.
1. Laying on of hands, confessing guilt.
2. Instruments of music expressing gladness.
3. Bowing of heads denoting reverence and adoration. The solemnities of the day memorable, typical, surprising, and a proof of Gods presence. For the thing was done suddenly.
MUSIC AND CHRISTIAN SERVICE.2Ch. 29:25-30
This scene beautiful and suggestive. Old life forsaken; new forms of worship resumed, fresh sacrifices presented, and monarch and people working together with gladness and rejoicing.
I. Christian service begins with fresh demands upon our life. Now ye have consecrated yourselves, come near. Once far off; now sin forsaken; and all dedicated to God. Near in faith and fellowship, in purpose and daily life. Fresh demands upon time, talents, and efforts. Sacrifices not to self and world, but to God and his cause. Self-surrender, represented by burnt-offerings, perpetually needful. Will and life given to another. Present your bodies a living sacrifice.
II. Christian service is a joyful service when these demands are satisfied. The congregation brought in sacrifices and thank-offerings. No joy in appropriating to self and withholding from God what is due. No happy life except in self-devotion to God and in doing good to others. To live in, and to be of no service to the world, a terrible thing. The liberal soul (lit., the soul of blessing; i.e., that blesses others) shall be made fat (satisfied and gladdened) (Pro. 11:25). Always a re-active influence in temporal and spiritual matters; action and reciprocal influence the law of the universe. Withhold it, will tend to poverty of spirit; give and it shall be given unto you, good measure, &c.
The truly generous is the truly wise,
And he who loves not others lives unblest.
III. This joyful service is the strength of Christian life. Joy from duty not mere luxury or excitement, but help, strength to more perfect work. Whatever God is for uslife, light, love, and strengthit is that we may be the same for others. This is Nehemiahs gospel. The joy of the Lord is your strength. Joy creates enthusiasm, elevates above despair and opposition, and develops all our resources. As bodies expand through heat, so the soul is enlarged, and effort prompted under the genial influence of joy.
GODS PREPARATION.2Ch. 29:36
God prepares in nature and in providence. Men gradually fitted and appointed for their work. Our duty to watch and enter upon work when discovered.
I. God seen in removing difficulties in the work. Idolatry prevalent, and nation corrupted. The people indisposed, and officials reluctant; the work itself great and perhaps thought impossible by many.
II. God seen in helping on the work to completion. The service of the Lord was set in order. Not only difficulties removed, but strength given to finish. If priests could not be found, Levites were ready (2Ch. 29:34). No delay, no excuse given. Early in the kings reign the work began, expeditiously was it finished, for the thing was done suddenly. The people seen gathered together. God gave them a free heart and they worked willingly. This is the Lords doing and it is marvellous in our eyes.
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 29:12-19. The thoroughness of the work done, the readiness and number of those who engaged in it, the method in which they proceeded (2Ch. 29:15), and the delights that spring from its completion.
2Ch. 29:13. On triple division of musical Levites, see 1Ch. 25:1-6; 2Ch. 5:12. When God has a work to do, he raises up men to do it. But first in rank and position not always fit for service and most willing to enter it.
2Ch. 29:11; 2Ch. 29:30; 2Ch. 29:32-34. Popular generosity and cold officialism. The free heart of the people a contrast to the negligence of officials. A reflection seems to be cast upon their dilatoriness and negligence in sanctifying themselves (ch. 2Ch. 30:15), of which they were afterwards ashamed Generosity may sometimes confuse officialism, so that people may sometimes get ahead of the Levites [Dr. Parker]. Priests should be examples to others, never be satisfied with worldly emoluments, grossed in earthly affairs, and forget the demands of the, people and the duties of their calling. The higher the position, the greater should be the readiness to work.
In persons grafted in a serious trust,
Negligence is a crime.
ILLUSTRATIONS TO CHAPTER 29
2Ch. 29:3-7. Door opening. To cleanse the sanctuary is to pray. When Hezekiah opened the doors, by that very act he worshipped; when Hezekiah repaired the doors of the house of the Lord, he wrought a wondrous work upon the heart that was sore by reason of its long-continued need and painful solitude. To repair the building is to worship the living God; to give a cup of cold water to a disciple for Christs sake is to oblige herein [Dr. Parker].
2Ch. 29:10-11. Energy. Energy of character has always a power to evoke energy in others. It acts through sympathy, one of the most influential of human agencies. The zealous, energetic man unconsciously carries others along with him. His example is contagious and compels imitation. He exercises a sort of electric power through every fibreflows into the nature of those about him and makes them give out sparks of fire [Smiles].
2Ch. 29:14-17. Order. Order is the best manager of time; for unless work is properly arranged time is lost; and once lost it is gone for ever. Order illustrates many important subjects. Thus obedience to the moral and material law is order. Regard for the rights and obligations of all is order. Virtue is order. The world began with order, chaos prevailed before the establishment of order [Smiles].
2Ch. 29:25-28. Instruments. Music has a most humanising effect. The cultivation of the art has a most favourable influence upon public morals. It furnishes a source of pleasure in every family. It gives home a new attraction. It makes social intercourse more cheerful. Father Mathew followed up his temperance movement by a singing movement. He promoted the establishment of musical clubs all over Ireland, for he felt that, as he had taken the peoples whisky from them, he must give them some wholesome stimulus in its stead. He gave them music. Singing classes were established, to refine the taste, soften the manners, and humanise the mass of the Irish people. But we fear that the example set by Father Mathew has already been forgotten [Smiles].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
14. THE REIGN OF HEZEKIAH (2932)
TEXT
2Ch. 29:1. Hezekiah began to reign when he was five and twenty years old; and he reigned nine and twenty years in Jerusalem: and his mothers name was Abijah, the daughter of Zechariah 2. And he did that which was right in the eyes of Jehovah, according to all that David his father had done. 3. He in the first year of his reign, in the first month, opened the doors of the house of Jehovah, and repaired them. 4. And he brought in the priests and the Levites, and gathered them together into the broad place on the east, 5. and said unto them, Hear me, ye Levites; now sanctify yourselves, and sanctify the house of Jehovah, the 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 sight of Jehovah our God, and have forsaken him, and have turned away their faces from the habitation of Jehovah, and turned their backs. 7. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offerings in the holy place unto the God of Israel. 8. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and he hath delivered them to be tossed to and fro, to be an astonishment, and a 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 my heart to make a covenant with Jehovah, the God of Israel, that his fierce anger may turn away from us. 11. My sons, be not now negligent; for Jehovah hath chosen you to stand before him, to minister unto him, and that ye should be his ministers, 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 Jehallelel; and of the Gershonites, Joah the son of Zimmah, and Eden the son of Joah; 13. and of the sons of Elizaphan, Shimri and Jeuel; and of the sons of Asaph, Zechariah and Mattaniah; 14. and of the sons of Heman, Jehuel and Shimei; and of the sons of Jeduthun, Shemaiah and Uzziel. 15. And they gathered their brethren, and sanctified themselves, and went in, according to the commandment of the king by the words of Jehovah, to cleanse the house of Jehovah. 16. And the priests went in unto the inner part of the house of Jehovah, to cleanse it, and brought out all the uncleanness that they found in the temple of Jehovah into the court of the house of Jehovah. And the Levites took it, to carry it out abroad to 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 Jehovah; and they sanctified the house of Jehovah in eight days: and on the sixteenth day of the first month they made an end. 18. Then they went in to Hezekiah the king within the palace, and said, We, have cleansed all the house of Jehovah, and the altar of burnt-offering, with all the vessels thereof, and the table of showbread with all the vessels thereof. 19. Moreover all the vessels, which king Ahaz in his reign did cast away when he trespassed, have we prepared and sanctified; and, behold, they are before the altar of Jehovah.
20. Then Hezekiah the king arose early, and gathered the princes of the city, and went up to the house of Jehovah. 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 Jehovah. 22. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: and they killed the rams, and sprinkled the blood upon the altar: they killed also the lambs, and sprinkled the blood upon the altar. 23. And they brought near the he-goats for the sin-offering before the king and the assembly; and they laid their hands upon them: 24. and the priests killed them, and they made a sin-offering with their blood upon the altar; to make atonement for all Israel; for the king commanded that the burnt-offering and the sin-offering should be made for all Israel.
25. And he set the Levites in the house of Jehovah with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the kings seer, and Nathan the prophet; for the commandment was of Jehovah 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 burnt-offering upon the altar. And when the burnt-offering began, the song of Jehovah began also, and the trumpets, together with the instruments of David king of Israel. 28. And all the assembly worshiped, and the singers sang, and the trumpeters sounded; 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 worshiped. 30. Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshiped.
31. Then Hezekiah answered and said, Now ye have consecrated yourselves unto Jehovah: come near and bring sacrifices and thank-offerings into the house of Jehovah. And the assembly brought in sacrifices and thank-offerings; and as many as were of a willing heart brought burnt-offerings. 32. And the number of the burnt-offerings which the assembly brought was threescore and ten bullocks, a hundred rams, and two hundred lambs: all these were for a burnt-offering to Jehovah. 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 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 with the drink-offerings for every burnt-offering. So the service of the house of Jehovah was set in order. 36. And Hezekiah rejoiced, and all the people, because of that which God had prepared for the people: for the thing was done suddenly.
2Ch. 30:1. And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to keep the passover unto Jehovah, the God of Israel. 2. For the king had taken counsel, and his princes, and all the assembly 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 in sufficient number, neither had the people gathered themselves together to Jerusalem. 4. And the thing was right in the eyes of the king and of all the assembly. 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 Jehovah, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is 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 Jehovah, the God of Abraham, Isaac, and Israel, that he may return to the remnant that are escaped of you out of the hand of the kings of Assyria. 7. And be not ye like your fathers, and like your brethren, who trespassed against Jehovah, the God of their fathers, so that he gave them up to desolation, as ye see. 8. Now be ye not stiffnecked, as your fathers were; but yield yourselves unto Jehovah, and enter into his sanctuary, which he hath sanctified for ever, and serve Jehovah your God, that his fierce anger may turn away from you. 9. For if ye turn again unto Jehovah, your brethren and your children shall find compassion before them that led them captive, and shall come again into this land: for Jehovah 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 certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. 12. Also upon Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Jehovah.
13. And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly. 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 burnt-offerings into the house of Jehovah. 16. And they stood in their place after their order, 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 assembly that had not sanctified themselves: therefore the Levites had the charge of assembly that had not sanctified themselves: therefore the Levites had the charge of killing passovers for every one that was not clean, to sanctify them unto Jehovah. 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 is written. For Hezekiah had prayed for them, saying, The good Jehovah pardon every one 19. that setteth his heart to seek God, Jehovah, the God of his fathers, though he be not cleansed according to the purification of the sanctuary. 20. And Jehovah 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 22. And Hezekiah spake comfortably unto all the Levites that had good understanding in the 22. And Hezekiah spake comfortably unto all the Levites that had good understanding in the service of Jehovah. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and making confession to Jehovah, the 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 did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves. 25. And all the assembly of Judah, with the priests and the Levites, and all the assembly that came out of Israel, and the sojourners 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. 27. Then the priests, the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy habitation, even unto heaven.
2Ch. 31:1. Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake in pieces the pillars, and hewed down the Asherim, and brake down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had 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, both the priests and the Levites, for burnt-offerings and for peace-offerings, to minister, and to give thanks, and to praise in the gates of the camp of Jehovah. 3. He appointed also the kings portion of his substance for the burnt-offerings, to wit, for the morning and evening burnt-offerings, and the burnt-offering for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of Jehovah. 4. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of Jehovah. 5. And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of grain, new 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 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 dedicated things which were consecrated unto Jehovah 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 Jehovah, and his people Israel. 9. Then Hezekiah questioned 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 oblations into the house of Jehovah, we have eaten and had enough, and have left plenty; for Jehovah hath blessed his people; and that which is left is this great store.
11. Then Hezekiah commanded to prepare chambers in the house of Jehovah; and they prepared them; 12. and they brought in the oblations and the tithes and the dedicated things faithfully. And over them Conaniah the Levite was ruler, and Shimei his brother was second; 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 Conaniah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God. 14. And Kore the son of Imnah the Levite, the porter at the east gate, was over the freewill-offerings of God, to distribute the oblations of Jehovah, and the most holy things. 15. And under him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their office of trust, to give to their brethren by courses, as well to the great as to the small: 16. besides them that were reckoned by genealogy of males, from three years old and upward, even every one entered into the house of Jehovah, as the duty of every day required, for their service in their offices according to their courses; 17. and them that were reckoned by genealogy of the priests by their fathers houses, and the Levites from twenty years old and upward, in their offices by their courses; 18. and them that were reckoned by genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their office of trust they sanctified themselves in holiness. 19. Also for the sons of Aaron the priests, that were in the fields of the suburbs of their cities, in every city, there were men that were mentioned by name, to give portions to all the males among the priests, and to all that were reckoned by genealogy among the Levites.
20. And thus did Hezekiah throughout all Judah; and he wrought that which was good and right and faithful before Jehovah 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.
2Ch. 32:1. After these things, and this faithfulness, Sennacherib, king of Assyria came, and entered into Judah, and encamped against the fortified cities, and thought to win them for himself. 2. And when Hezekiah saw that Sennacherib was come, and that he 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 helped him. 4. So there was gathered much people together, and they stopped all the fountains, and the brook that flowed through the midst of the land, saying, Why should the kings of Assyria come, and find much water? 5. And he took courage, and built up all the wall that was broken down, and raised it up to the towers, and the other wall without, and strengthened Millo in the city of David, and made weapons and shields in abundance. 6. And he set captains of war over the people and gathered them together to him in the broad place at the gate of the city, and spake comfortably to them, saying, 7. Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a greater with us than with him: 8. with him is an arm of flesh; but with us is Jehovah 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 (now he was before Lachish, and all his power with him), unto Hezekiah king of Judah, and unto Judah that were at Jerusalem, saying, 10. Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide the siege in Jerusalem? 11. Doth not Hezekiah persuade you, to give you over to die by famine and by thirst, saying, Jehovah our God will 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 upon it shall ye burn incense? 13. Know ye not what I and my fathers have done unto all the peoples of the lands? Were the gods of the nations of the lands in any wise able to deliver their land out of my hand? 14. Who was there among all the gods of those nations which my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver you out of my hand? 15. Now therefore let not Hezekiah deceive you, nor persuade you after this manner, neither believe ye him; for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand?
16. And his servants spake yet more against Jehovah God, and against his servant Hezekiah. 17. He wrote also letters, to rail on Jehovah, the God of Israel, and to speak against him, saying, As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand. 18. And they cried with a loud voice in the Jews language 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 of the God of Jerusalem, as of the gods of the peoples of the earth, which are the work of mens hands.
20. And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. 21. And Jehovah sent an angel, who cut off all the mighty men of valor, 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 from his own bowels slew him there with the sword. 22. Thus Jehovah saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all others, and guided them on every side. 23. And many brought gifts unto Jehovah to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all nations from thenceforth.
24. In those days Hezekiah was sick even unto death: and he prayed unto Jehovah; and he spake unto him, and gave him a sign. 25. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. 26. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah.
27. And Hezekiah had exceeding much riches and honor: and he provided him treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of goodly vessels; 28. store-houses also for the increase of grain and new wine and oil; and stalls for all manner of beasts, and flocks in folds. 29. Moreover he provided him cities, and possessions of flocks and herds in abundance; for God had given him very much substance. 30. This same Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David. And Hezekiah prospered in all his works. 31. Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.
32. Now the rest of the acts of Hezekiah, and his good deeds; behold, they are written in the vision of Isaiah the prophet the son of Amoz, in the book of the kings of Judah and Israel. 33. And Hezekiah slept with his fathers, and they buried him in the ascent of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honor at his death. And Manasseh his son reigned in his stead.
PARAPHRASE
2Ch. 29:1. Hezekiah was twenty-five years old when he became the king of Judah, and he reigned twenty-nine years, in Jerusalem. His mothers name was Abijah, the daughter of Zechariah 2. His reign was a good one in the Lords opinion, just as his ancestor Davids had been. 3. In the very first month of the first year of his reign, he reopened the doors of the Temple and repaired them. 4, 5. He summoned the priests and Levites to meet him at the open space east of the Temple, and addressed them thus: Listen to me, you Levites. Sanctify yourselves and sanctify the Temple of the Lord God of your ancestorsclean all the debris from the holy place. 6. For our fathers have committed a deep sin before the Lord our God; they abandoned the Lord and his Temple and turned their backs on it. 7. The doors have been shut tight, the perpetual flame has been put out, and the incense and burnt offerings have not been offered. 8. Therefore the wrath of the Lord has been upon Judah and Jerusalem. He has caused us to be objects of horror, amazement, and contempt, as you see us today. 9. Our fathers have been killed in war, and our sons and daughters and wives are in captivity because of this. 10. But now I want to make a covenant with the Lord God of Israel so that his fierce anger will turn away from us. 11. My children, dont neglect your duties any longer, for the Lord has chosen you to minister to him and to burn incense.
12. 13, 14. Then the Levites went into action: From the Kohath clan, Mahath (son of Amasai) and Joel (son of Azariah); From the Merari clan, Kish (son of Abdi) and Azariah (son of Jehallelel); From the Gershon clan, Joah (son of Zimmah) and Eden (son of Joah). From the Elizaphan clan, Shimri and Jeuel; From the Asaph clan, Zechariah and Mattaniah; From the Hamanite clan, Jehuel and Shime-i; From the Jeduthun clan, Shemaiah and Uzziel. 15. They in turn summoned their fellow Levites and sanctified themselves, and began to clean up and sanctify the Temple, as the king (who was speaking for the Lord) had commanded them. 16. The priests cleaned up the inner room of the Temple, and brought out into the court all the filth and decay they found there. The Levites then carted it out to the brook Kidron. 17. This all began on the first day of April, and by the eighth day they had reached the outer court, which took eight days to clean up, so the entire job was completed in sixteen days. 18. Then they went back to the palace and reported to King Hezekiah, We have completed the cleansing of the Temple and of the altar of burnt offerings and of its accessories, also the table of the Bread of the Presence and its equipment. 19. Whats more, we have recovered and sanctified all the utensils thrown away by King Ahaz when he closed the Temple. They are beside the altar of the Lord.
20. Early the next morning, King Hezekiah went to the Temple with the city officials, 21. taking seven young bulls, seven rams, seven lambs, and seven male goats for a sin offering for the nations and for the Temple. He instructed the priests, the sons of Aaron, to sacrifice them on the altar of the Lord. 22. So they killed the young bulls, and the priests took the blood and sprinkled it on the altar, and they killed the rams and sprinkled their blood upon the altar, and did the same with the lambs. 23. The male goats for the sin offering were then brought before the king and his officials, who laid their hands upon them. 24. Then the priests killed the animals and made a sin offering with their blood upon the altar, to make atonement for all Israel as the king had commandedfor the king had specified that the burnt offering and sin offering must be sacrificed for the entire nation.
25, 26. He organized Levites at the Temple into an orchestral group, using cymbals, psalteries, and harps. This was in accordance with the directions of David and the prophets Gad and Nathanwho had received their instructions from the Lord. The priests formed a trumpet corps. 27. Then Hezekiah ordered the burnt offerings to be placed upon the altar, and as the sacrifice began, the instruments of music began to play the songs of the Lord, accompanied by the trumpets. 28. Throughout the entire ceremony everyone worshiped the Lord as the singers sang and the trumpets blew. 29. Afterwards the king and his aides bowed low before the Lord in worship. 30. Then King Hezekiah ordered the Levites to sing before the Lord some of the psalms of David and of the prophet Asaph, which they gladly did, and bowed their heads and worshiped.
31. The consecration ceremony is now ended, Hezekiah said. Now bring your sacrifices and thank offerings. So the people from every part of the nation brought their sacrifices and thank offerings, and those who wished to, brought burnt offerings too, 32, 33. In all, there were 70 young bulls for burnt offerings, 100 rams, and 200 lambs. In addition, 600 oxen and 3,000 sheep were brought as holy gifts. 34. But there were too few priests to prepare the burnt offerings so their brothers the Levites helped them until the work was finishedand until more priests had reported to workfor the Levites were much more ready to sanctify themselves than the priests were. 35. There was an abundance of burnt offerings, and the usual drink offering with each, and many peace offerings. So it was that the Temple was restored to service, and the sacrifices offered again. 36. And Hezekiah and all the people were very happy because of what God had accomplished so quickly.
2Ch. 30:1. King Hezekiah now sent letters throughout all of Israel, Judah, Ephraim, and Manasseh, inviting everyone to come to the Temple at Jerusalem for the annual Passover celebration. 2, 3. The king, his aides, and all the assembly of Jerusalem had voted to celebrate the Passover in May this time, rather than at the normal time in April, because not enough priests were sanctified at the earlier date, and there wasnt enough time to get notices out. 4. The king and his advisors were in complete agreement in this matter, 5. so they sent a Passover proclamation throughout Israel, from Dan to Beer-sheba, inviting everyone. They had not kept it in great numbers as prescribed. 6. Come back to the Lord God of Abraham, Isaac, and Israel, the kings letter said, so that he will return to us who have escaped from the power of the kings of Assyria. 7. Do not be like your fathers and brothers who sinned against the Lord God of their fathers and were destroyed. 8. Do not be stubborn, as they were, but yield yourselves to the Lord and come to his Temple which he has sanctified forever, and worship the Lord your God so that his fierce anger will turn away from you. 9. For if you turn to the Lord again, your brothers and your children will be treated mercifully by their captors, and they will be able to return to this land. For the Lord your God is full of kindness and mercy and will not continue to turn away his face from you if you return to him.
10. So the messengers went from city to city throughout Ephraim and Manasseh and as far as Zebulun. But for the most part they were received with laughter and scorn; 11. However, some from the tribes of Asher, Manasseh, and Zebulun turned to God and came to Jerusalem. 12. But in Judah the entire nation felt a strong, God-given desire to obey the Lords direction as commanded by the king and his officers.
13. And so it was that a very large crowd assembled at Jerusalem in the month of May for the Passover celebration. 14. They set to work and destroyed the heathen altars in Jerusalem, and knocked down all the incense altars, and threw them into Kidron Brook. 15. On the first day of May the people killed their Passover lambs. Then the priests and Levites became ashamed of themselves for not taking a more active part, so they sanctified themselves and brought burnt offerings into the Temple. 16. They stood at their posts as instructed by the law of Moses the man of God; and the priests sprinkled the blood received from the Levites. 17, 18, 19. Since many of the people arriving from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially impure because they had not undergone the purification rites, the Levites killed their Passover lambs for them, to sanctify them. Then King Hezekiah prayed for them and they were permitted to eat the Passover anyway, even though this was contrary to Gods rules. But Hezekiah said, May the good Lord pardon everyone who determines to follow the Lord God of his fathers, even though he is not properly sanctified for the ceremony. 20. And the Lord listened to Hezekiahs prayer and did not destroy them. 21. So the people of Israel celebrated the Passover at Jerusalem for seven days with great joy. Meanwhile the Levites and priests praised the Lord with music and cymbals day after day. 22. (King Hezekiah spoke very appreciatively to the Levites of their excellent music.) So, for seven days the observance continued, and peace offerings were sacrificed, and the people confessed their sins to the Lord God of their fathers.
23. The enthusiasm continued, so it was unanimously decided to continue the observance for another seven days. 24. King Hezekiah gave the people 1,000 young bulls for offerings, and 7,000 sheep; and the princes donated 1,000 young bulls and 10,000 sheep. And at this time another large group of priests stepped forward and sanctified themselves. 25. Then the people of Judah, together with the priests, the Levites, the foreign residents, and the visitors from Israel, were filled with deep joy. 26. For Jerusalem hadnt seen a celebration like this one since the days of King Davids son Solomon. 27. Then the priests and Levites stood and blessed the people, and the Lord heard their prayers from his holy temple in heaven.
2Ch. 31:1. Afterwards a massive campaign against idol worship was begun. Those who were at Jerusalem for the Passover went out to the cities of Judah, Benjamin, Ephraim, and Manasseh and tore down idol altars, the obelisks, shame-images, and other heathen centers of worship. Then the people who had come to the Passover from the northern tribes returned again to their own homes.
2. Hezekiah now organized the priests and Levites into service corps to offer the burnt offerings and peace offerings, and to worship and give thanks and praise to the Lord. 3. He also made a personal contribution of animals for the daily morning and evening burnt offerings, as well as for the weekly Sabbath and monthly new moon festivals, and for the other annual feasts as required in the law of God. 4. In addition, he required the people in Jerusalem to bring their tithes to the priests and Levites, so that they wouldnt need other employment but could apply themselves fully to their duties as required in the law of God. 5, 6. The people responded immediately and generously with the first of their crops and grain, new wine, olive oil, money, and everything elsea tithe of all they owned, as required by law to be given to the Lord their God. Everything was laid out in great piles. The people who had moved to Judah from the northern tribes and the people of Judah living in the provinces also brought in the tithes of their cattle and sheep, and brought a tithe of the dedicated things to give to the Lord and piled them up in great heaps. 7, 8. The first of these tithes arrived in June, and the piles continued to grow until October. When Hezekiah and his officials came and saw these huge piles, how they blessed the Lord and praised his people! 9. Where did all this come from? Hezekiah asked the priests and Levites. 10. And Azariah the High Priest from the clan of Zadok replied, These are tithes! We have been eating from these stores of food for many weeks, but all this is left over, for the Lord has blessed his people.
11. Hezekiah decided to prepare storerooms in the Temple. 12, 13. All the dedicated supplies were brought into the Lords house. Conaniah, the Levite, was put in charge, assisted by his brother Shime-i and the following aides: Jehiel, Azariah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, Benaiah. These appointments were made by King Hezekiah and Azariah the High Priest. 14, 15. Kore (son of Imnah, the Levite), who was the gatekeeper at the East Gate, was put in charge of distributing the offerings to the priests. His faithful assistants were Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah. They distributed the gifts to the clans of priests in their cities, dividing it to young and old alike. 16. However, the priests on duty at the Temple and their families were supplied directly from there, so they were not included in this distribution. 17, 18. The priests were listed in the genealogical register by clans, and the Levites twenty years old and older were listed under the names of their work corps. A regular food allotment was given to all familes of properly registered priests, for they had no other source of income because their time and energies were devoted to the service of the Temple. 19. One of the priests was appointed in each of the cities of the priests to issue food and other supplies to all priests in the area, and to all registered Levites.
20. In this way King Hezekiah handled the distribution throughout all Judah, doing what was just and fair in the sight of the Lord his God. 21. He worked very hard to encourage respect for the Temple, the law, and godly living, and was very successful.
2Ch. 32:1. Some time later, after this good work of King Hezekiah, King Sennacherib of Assyria invaded Judah and laid siege to the fortified cities, planning to place them under tribute. 2, When it was clear that Sennacherib was intending to attack Jerusalem, 3. Hezekiah summoned his princes and officers for a council of war, and it was decided to plug the springs outside the city. 4. They organized a huge work crew to block them, and to cut off the brook running through the fields. Why should the king of Assyria come and find water? they asked. 5. Then Hezekiah further strengthened his defenses by repairing the wall wherever it was broken down and by adding to the fortifications, and constructing a second wall outside it. He also reinforced Fort Millo in the City of David, and manufactured large numbers of weapons and shields. 6. He recruited an army and appointed officers and summoned them to the plains before the city, and encouraged them with this address: 7. Be strong, be brave, and do not be afraid of the king of Assyria or his mighty army, for there is someone with us who is far greater than he is! 8. He has a great army, but they are all mere men, while we have the Lord our God to fight our battles for us! This greatly encouraged them.
9. Then King Sennacherib of Assyria, while still besieging the city of Lachish, sent ambassadors with this message to King Hezekiah and the citizens of Jerusalem: 10. King Sennacherib of Assyria asks, Do you think you can survive my siege of Jerusalem? 11. King Hezekiah is trying to persuade you to commit suicide by staying thereto die by famine and thirstwhile he promises that the Lord our God will deliver us from the king of Assyria! 12. Dont you realize that Hezekiah is the very person who destroyed all the idols, and commanded Judah and Jerusalem to use only the one altar at the Temple, and to burn incense upon it alone? 13. Dont you realize that I and the other kings of Assyria before me have never yet failed to conquer a nation we attacked? The gods of those nations werent able to do a thing to save their land! 14. Name just one time when anyone, anywhere, was able to resist us successfully. What makes you think your God can do any better? 15. Dont let Hezekiah fool you! Dont believe him. I say it againno god of any nation has ever yet been able to rescue his people from me or my ancestors; how much less your God!
16. Thus the ambassador mocked the Lord God and Gods servant Hezekiah, heaping up insults. 17. King Sennacherib also sent letters scorning the Lord God of Israel. The gods of all the other nations failed to save their people from my hand, and the God of Hezekiah will fail, too, he wrote. 18. The messengers who brought the letters shouted threats in the Jewish language to the people gathered on the walls of the city, trying to frighten and dishearten them. 19. These messengers talked about the God of Jerusalem just as though he were one of the heathen godsa handmade idol!
20. Then King Hezekiah and Isaiah the prophet (son of Amoz) cried out in prayer to God in heaven, 21. and the Lord sent an angel who destroyed the Assyrian army with all its officers and generals! So Sennacherib returned home in deep shame to his own land. And when he arrived at the temple of his god, some of his own sons killed him there. 22. That is how the Lord saved Hezekiah and the people of Jerusalem. And now there was peace at last throughout his realm. 23. From then on King Hezekiah became immensely respected among the surrounding nations, and many gifts for the Lord arrived at Jerusalem, with valuable presents for King Hezekiah, too.
24. But about that time Hezekiah became deathly sick, and he prayed to the Lord, and the Lord replied with a miracle. 25. However, Hezekiah didnt respond with true thanksgiving and praise, for he had become proud, and so the anger of God was upon him and upon Judah and Jerusalem. 26. But finally Hezekiah and the residents of Jerusalem humbled themselves, so the wrath of the Lord did not fall upon them during Hezekiahs lifetime.
27. So Hezekiah became very wealthy and was highly honored. He had to construct special treasury buildings for his silver, gold, precious stones, and for his shields and gold bowls. 28, 29. He also built many storehouses for his grain, new wine, and olive oil, with many stalls for his animals, and folds for the great flocks of sheep and goats he purchased; and he acquired many towns, for God had given him great wealth. 30. He dammed up the Upper Spring of Gihon and brought the water down through an aqueduct to the west side of the City of David sector in Jerusalem. He prospered in everything he did. 31. However, when ambassadors arrived from Babylon to find out about the miracle of his being healed, God left him to himself in order to test him and to see what he was really like. 32. The rest of the story of Hezekiah and all of the good things he did are written in The Book of Isaiah (the prophet, the son of Amoz), and in The Annals of the Kings of Judah and Israel. 33. When Hezekiah died he was buried in the royal hillside cemetery among the other kings, and all Judah and Jerusalem honored him at his death. Then his son Manasseh became the new king.
COMMENTARY
Hezekiahs appearance in Judahs history was indeed timely and by divine appointment.[71] How could a man as corrupt as Ahaz be the father of a son who was as godly as Hezekiah? Hezekiah means Jehovah has strengthened. We wonder who it was that named him. Whatever good he accomplished, he had no spiritual heritage from his father upon which to build. Again in history here is Gods man for the hour. He began his reign at the age of twenty five and led Judah through twenty nine years. The Zechariah named in 2Ch. 29:1 cannot be identified with certainty. The name Abijah means Jehovah is my father. This woman was Ahaz wife and Hezekiahs mother. A wife with such a godly name apparently had no good influence on Ahaz. Perhaps she influenced Hezekiah in his godly disposition. The Davidic pattern of righteousness was Hezekiahs ideal. David is called father in the sense that the new king was his direct lineal descendant. Ahaz had shut the doors to the Temple. One of the first official acts of Hezekiah was to open the doors of the house of Jehovah. If religious reformation was to be realized, the king knew that the religious leaders (priests and Levites) had to set the example. In the presence of the Temple the king met these men and told them to concern themselves with sanctification (genuine holiness), sanctify yourselves and sanctify the house of Jehovah (2Ch. 29:5). The term filthiness has to do with everything associated with Ahaz idolatries. Hezekiah showed his awareness of Judahs crisis as he reviewed the recent history of his people. Gods people had trespassed (disregarded Jehovahs rights), forsaken God, turned their backs upon the Lord, put out the lamps in His Temple. Jehovah had permitted His people to be tossed about like a ball. Even Judahs enemies were astonished at the sufferings to which Jehovahs people had been subjected. Judah had become as a hissing in that they were regarded as shameful even by the nations. As Moses had predicted (Deu. 28:28; Deu. 28:32; Deu. 28:36-37), the sword and captivity had been experienced in some measure already. Hezekiah enlisted the support of the priests and Levites in the renewal of the covenant with Jehovah.
[71] Elmslie, W. A. L., The Interpreters Bible, Vol III, p. 519
A very hearty response was made by the ministering priests and Levites. (The student is reminded that every serving priest was a Levite. All Levites could not serve as priests. To serve at the altar and to burn incense, one had to be a Kohathite Levite within certain age limits, and physically perfect. The Merarite and Gershonite Levites could do other tasks related to Temple service if they met certain requirements.) Since all three Levitical families are named here, Kohath, Merari, and Gershon; it is evident that all of the Levites supported Hezekiahs reformation.[72] Asaph, Heman, and Jeduthun were Levites who had special responsibility for music and singing in the Temple services in Davids day. In Hezekiahs time their descendants joined the great program of religious renewal in Judah. It should be observed that the priests and Levites, first of all, sanctified themselves. They certified their own ceremonial cleanness. They washed their bodies and changed their garments. They committed themselves to God. Next in order, they proceeded with a general house cleaning of the Temple. They began in the inner part of the house and they continued through the court removing every suggestion of idolatry, every foreign object with which Ahaz had defiled the Temple, All of this filthiness and uncleanness was dumped in the valley of the Kidron to the East of the Temple. The work just described required a total of sixteen days. Sanctifying the house of Jehovah also meant that all of the sacred furniture and vessels had to be washed. The holy vessels which Ahaz had removed had to be brought out of store rooms and cleansed and replaced in the Temple proper.
[72] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 360
If this was the first month of the religious year, it was Abib or Nisan. The Passover was to be kept on the fourteenth day of that month. The keeping of the Passover is not mentioned in this account. This would not mean that it was not observed. The overriding consideration at this time was the cleansing of the Temple and opening the doors to the house of Jehovah. When the priests and Levites reported that all preparations had been made, Hezekiah gathered the princes about him and they met at the Temple. The burnt offering was the basis of all offerings made at the altar (2Ch. 29:24). It signified complete devotion to Jehovah in that the entire animal was consumed in the fire. The sin offering was made for the kingdom and the sanctuary and for Judah (2Ch. 29:21). The king and the princes (the kingdom), the priests and Levites (the sanctuary), and all of the people (Judah) were included in these offerings. The sin offering was a confession of guilt and a sincere request for pardon. When the blood of the animals was sprinkled on the altar it was displayed before Jehovah and those who offered the sacrifices. The blood was the symbol of life, but it could not be so displayed until there had been death. When the king and other responsible leaders laid their hands (2Ch. 29:23) on the animals, they designated these particular animals for the blood atonement and recognized that the animals were their substitutes. So atonement for all Israel was made according to the prescriptions recorded in the book of Leviticus.
The historian is careful to note that all of Hezekiahs actions were according to the best Hebrew tradition. He had named the ancient Levitical families. He had mentioned the chief musicians of Davids day. He now refers to the commandment of David, of Gad, and of Nathan (2Ch. 29:25). Sacred music was very important in this religious reformation. Percussion instruments (cymbals), strings (harps, psaltery), wind instruments (trumpets), and the great Levitical choir were all used in the praise of Jehovah. The burnt offering would smoulder on the altar throughout the day. Through this period the choir and orchestra sang and played. At twilight another lamb would be placed on the altar to burn slowly through the night (Exo. 29:38-39). Hezekiah and all of the princes joined in humble worship of Jehovah.
When the priests had sanctified themselves and the king and princes had given themselves completely to the Lord, then the congregation was charged to do likewise. The thank offering was a variation of the peace offering. It usually followed the burnt and sin offerings and meant that the offerer was in a happy covenant relationship with Jehovah. Because of the great number of persons who wanted to share in the religious services and the correspondingly large number of sacrifices, the priests needed more help. So Levites who were not priests were allowed to help in these services on this particular day. To flay an animal meant to kill it, catch the blood, remove the animals hide, cut the animal into proper portions and lay it out on the altar. Some of the persons who were qualified by birth and family to serve as priests were hesitant to sanctify themselves for this work. Drink offerings (2Ch. 29:35) were brought with the burnt offerings. They consisted of wine which was poured out as a libation at the base of the altar of burnt offering. This was one of the truly memorable days in Judahs history because Jehovahs house was set in order. By Gods grace and through Hezekiahs leadership the doors of the Temple once more were opened.
LESSON TWENTY-THREE 3033
HEZEKIAH AND THE PASSOVER REORGANIZATION OF TEMPLE PROCEDURES ASSYRIAN INVASION THE REIGNS OF MANASSEH AND AMON
14. THE REIGN OF HEZEKIAH-Continued (2932)
INTRODUCTION
The passover was kept and Hezekiah led in a genuine religious reformation. The Temple became the real house of God again. Priests served and worshipers brought their tithes. God delivered Hezekiah and his people from the Assyrians. Manasseh destroyed much of the good his father had accomplished.
TEXT
(Scripture text in Lesson Twenty-two)
PARAPHRASE
(Scripture text in Lesson Twenty-two)
COMMENTARY
The celebration of the Passover and the Feast of Unleavened Bread received Hezekiahs immediate attention. That which was attempted by the king had not been done among Jehovahs people since Solomons day. He dared to hope that all of the Hebrews, both southern and northern kingdoms, would gather in Jerusalem for the Passover and the week of worship and feasting that followed. One of the main concerns of Jeroboam I was to keep the people of the northern kingdom from attending these celebrations at the Temple. So he had made idolatrous worship convenient and readily available for his people. The summons to the feast were sent out through the length and breadth of the land. From Beersheba to Dan (2Ch. 30:5) covered all of Canaan from south to north, a distance of one hundred and fifty miles. The posts (swift runners) carried the good news calling for genuine repentance, for faithfulness to Jehovah, the God of the Hebrew patriarchs. In the invitation was expressed the hope that the northern kingdom might not be completely lost to the Assyrians who at that time had led many northern Hebrews captive. The kings appeal was that these northern brethren remember their relationship in the common parentage of Abraham, Isaac, and Jacob. Hezekiah urged them not to be stiffnecked (recklessly stubborn); but rather to return (to repent) to Jehovah. Hezekiahs runners remind us of the men sent out by Jesus to the villages of the Jews to tell them He was coming. The posts were as far north as Asher which bordered Phoenicia. Their brethren in the north subjected them to ridicule. A few of the northern Israelites accepted the invitation. The people of Judah showed a willingness to follow Hezekiahs leadership.
The time of the keeping of the Passover as this was done by Hezekiah is a matter of interest. This feast was supposed to be kept during the evening of the fourteenth day of the first month, Abib (Exo. 12:18). When the Hebrews were preparing to leave Mount Sinai the time came for the Passover to be observed. Some of the people were ceremonially unclean and could not share in the feast. For such persons an appointment was made whereby they could keep the Passover one month later on the same day of the month (Num. 9:11). In Hezekiahs day the decision was made, apparently with Jehovahs approval, that the Passover be kept in the second month, Iyar, because there was a need for more sanctified priests and because a general announcement of the celebration needed to be published.
Many of the priests did what was necessary to qualify themselves to serve in Gods House. By special dispensation they were assisted in the preparation of the offerings by the Levites. Gods Word required that one be ceremonially clean in order to keep the Passover. Due to the special circumstances of this Passover, some of the ceremonial requirements were relaxed. Hezekiah personally prayed for the whole assembly. He asked Jehovahs forgiveness. The Lord heard the kings prayer; He healed the people (2Ch. 30:20). The Feast of Unleavened Bread followed immediately upon the Passover and lasted seven days (Exo. 12:15). These were days of worship and of unrestrained joy in the offering of sacrifices to Jehovah. The joyful spirit of the whole assembly is well demonstrated in their request that the usual seven day period be doubled. Many sacrifices were presented to Jehovah and it was truly a religious holiday in Jerusalem.
There had been a concerted effort to destroy every suggestion of idolatry in the city of Jerusalem. When the feast days had passed, attention was given to the destruction of images throughout Judah and even in Ephraim and Manasseh to the North.
Due to Ahaz utter disregard of the Temple and of Jehovah worship the priesthood was seriously disorganized. David, in his time, had carefully set up the courses of priests and Levites. Hezekiah determined to follow Davids example in this matter. Priests were appointed and the king made certain that they were well acquainted with every part of their work. He made all provisions for the daily sacrifices. There was to be an offering on the altar day and night. The people were taught to bring their tithes to the Temple and thus provide for their ministers, the priests and Levites, so the ministers could give themselves to the law of Jehovah. Grain, wine, oil, honey, sheep and oxen were brought to the Temple. By the third month, Sivan, the harvest of barley and wheat was completed. By the seventh month, Tisri, the vintage, flax, and olive harvest had been gathered. Out of these materials the heaps were fashioned. Hezekiah was well pleased with the popular acceptance of his leadership. Azariah, the chief priest, made a good report on the peoples oblations (offerings). The priests and Levites had all necessary provisions and the peoples lives were blessed.
Rooms were provided at the Temple for the storage of the material of the tithes. The Levites who were specially appointed to attend to the storage and use of the tithes are named in this account. Kore had the special assignment of administering the free will offerings. These were associated with the peace offering and were the only offerings for which an imperfect animal would be accepted. In Joshuas day forty eight Levitical cities were appointed throughout Palestine. With the division of the kingdom, the number of these cities was greatly reduced. Kore and his associates were to fair and were not to respect persons in administering the tithe. All of the Levitical families were to share in the Temple provisions. The serving priests and Levites at this time began their ministries at the age of twenty years. The sons of Aaron were those priests who were of high priestly lineage. The suburbs were the pasture lands surrounding each Levitical city. The chronicler commends Hezekiah. His work was good, right, faithful. He sought God with his whole heart.
A more complete record of Hezekiahs encounter with Sennacherib is given in 2Ki. 18:13 through 2Ki. 19:37 and in Isaiah, chapters 36 and 37. We have here a summary of these experiences. In Isaiahs day the Assyrians under Tiglath-pileser and Sargon had captured Samaria (722721 B.C.) and had over-run the northern kingdom. Jerusalem and Judah were to feel the threat of Assyrian dominion when Sennacherib led a powerful army into Judah and camped in the Philistine plain. Sennacherib had already taken several Judean villages and was busy marshaling his forces for an attack on Jerusalem. Hezekiah reasoned that his captial would soon be under siege. He cut off the water supply that might aid the enemy and very skillfully diverted the water so as to bring it into reservoirs within the city.[73] He strengthened the walls of the city, provided his army with necessary weapons, and called them to trust in Jehovah.
[73] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 384
As Sennacherib planned his assault on Jerusalem his army was at Lachish about thirty five miles southwest of the capital. He sent a captain named Rabshakeh[74] to threaten Hezekiah and his people and to offer the opportunity of surrender. Rabshakeh said they would besiege the city. He said that Hezekiah had deceived the Hebrew people. He made his fatal mistake when he defied Jehovah by challenging His power to deliver Jerusalem and Judah from the Assyrians. This defiance of Jehovah had proved to be Goliaths ruin in Davids day. Sennacherib would have come against the city at once, but he had to meet an attack by the Ethiopians under Tirhakah, their king. So Rabshakeh had come and without respect for king or people heaped his insults on his hearers in their own language. Letters were brought from the Assyrian field headquarters which were just as insolent as Rabshakehs words. Hezekiah spread these scrolls before Jehovah and prayed for guidance. Jehovah answered through Isaiah, the prophet, and predicted that the Assyrians would not build a mound against Jerusalem or shoot an arrow at a Hebrew soldier. In one night one hundred eighty five thousand Assyrian soldiers died in their camp at the hands of an angel (2Ch. 30:21). Sennacherib hurriedly fled to Nineveh, his capital. While he worshiped his god, Nisroch, his two sons killed him and fled to the region of Ararat. Jehovah vindicated His holy name and spared His people.
[74] A Babylonian title meaning Chief Prince.
Hezekiahs boil (cancer) threatened his life. He heard Gods word, Set your house in order. You are to die. He asked the Lord for some more time to complete his reformation and to father a son. Jehovah told him He would add fifteen years to his life and confirmed the same by causing the shadow to reverse on the sun dial (two sun-rises in one day). Hezekiah was a great and good king; but he did not perfectly follow Jehovah. Terrible times were in store for Jerusalem and Judah; but Jehovah was merciful in sparing Hezekiah from the sorrow of those days.
Many internal improvements were made in the kingdom during Hezekiahs time. He added to the national treasury. He built cities. He promoted agriculture. He employed his engineering genius in providing water for Jerusalem. When the visitors came from Babylon, Hezekiah failed to ask Jehovahs will. He treated them like brethren. Jehovah sent Isaiah to condemn Hezekiah in this matter and to tell him that these very people would come at a later day and ruin Jerusalem. God left him in this matter because the king did not seek His counsel. Even in this instance, however, Hezekiah graciously resigned himself to Jehovahs will. He accepted the judgment of the Lord.
Isaiah was well qualified by character and personal knowledge to write about the life and times of Hezekiah. This king was honored in his death. He had been one of Judahs strongest leaders since Davids reign.
Fuente: College Press Bible Study Textbook Series
XXIX.
HEZEKIAH (chaps, 29-32.; 2 Kings 18-20); Chap. 29.
LENGTH AND SPIRIT OF THE REIGN. THE SOLEMN PURGATION AND HALLOWING OF THE TEMPLE.
(1) Hezekiah.Heb., Yhizqyhu, as if Strong is Iahu. 2 Kings writes Hizkyh, My strength is Iah; Isaiah 27, sqq., Hizkyhu. The annals of Sennacherib present the form Hazakiyahu.
Abijan.2 Kings has the shortened form Abi. (This verse closely corresponds with 2Ki. 18:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Ch 29:1-36 Hezekiah’s Reforms – 2Ch 29:1 to 2Ch 30:27 records the reforms that King Hezekiah undertook to restore the people back to God. The cleansing of the Temple and restoration of Temple worship, along with Josiah’s efforts to cleanse the Temple (2Ch 34:8-33), are similar to Jesus cleansing the Temple in New Testament (Mat 21:10-17, Joh 2:13-22). The condition of the Jewish Temple reflected the condition of the nation’s walk with God. All uncleanness was removed. The word of God was read and taught. Healing, prayer, worship and praise were reinstated in the nation.
Note that it was the leaders of Israel who sparked the reform and return the nation back to God. This chapter opens with the condition of the Temple in disrepair (2Ch 29:5-7) and the people in oppression (2Ch 29:8-9) and it closes with the people rejoicing (2Ch 29:36). It was the responsibility of their forefathers to lead their descendents into rest, and this was done by serving God. Instead, their forefathers had led them into bondage. King Josiah understood his calling as king over Judah even before he took office: because from the first day he instituted reform and restored the people back to God.
2Ch 29:3-11 Josiah Addresses the Priests and Levites In 2Ch 29:3-11 King Josiah gathers the priests and Levites before the Temple and addresses them. In this speech, he explains to them the reason for their oppression and calls them back to God.
2Ch 29:3 He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them.
2Ch 29:3
2Ch 29:5 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.
2Ch 29:5
2Ch 29:6 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.
2Ch 29:6
2Ch 29:16-17 Comments The Cleansing of the Temple – Cleansing began from the inner chambers to the outer chambers. We also begin our cleansing from the heart to our outward actions.
2Ch 29:18 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 shewbread table, with all the vessels thereof.
2Ch 29:18
Mar 11:16, “And would not suffer that any man should carry any vessel through the temple.”
2Ch 29:22 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.
2Ch 29:22
Fuente: Everett’s Study Notes on the Holy Scriptures
Hezekiah Restores the Worship of Jehovah
v. 1. Hezekiah began to reign when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother’s name was Abijah, the daughter of Zechariah, v. 2. And he did that which was right in the sight of the Lord, according to all that David, his father, had done; v. 3. He, in the first year of his reign, in the first month, v. 4. And he brought in the priests and the Levites, v. 5. and said unto them, Hear me, ye Levites, sanctify now yourselves, v. 6. For our fathers, v. 7. Also they have shut up the doors of the porch, v. 8. Wherefore the wrath of the Lord, v. 9. For, lo, our fathers have fallen by the sword, v. 10. Now it is in mine heart, v. 11. My sons, v. 12. Then the Levites arose: Mahath, the son of Amasai, and Joel, the son of Azariah, of the sons of the Kohathites, v. 13. and of the sons of Elizaphan: Shimri and Jeiel; and of the sons of Asaph: Zechariah and Mattaniah;
v. 14. and of the sons of Heman: Jehiel and Shimei; and of the sons of Jeduthun: Shemaiah, and Uzziel. v. 15. And they gathered their brethren and sanctified themselves, v. 16. And the priests went into the inner part of the house of the Lord, v. 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; v. 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, v. 19. Moreover, all the vessels which King Ahaz in his reign did cast away in his transgression,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
The important reign of Hezekiah extends over this and the following three chapters, counting in all ninety-seven verses. The parallel, for the contents of the first three of these chapters, with their sixty-four verses, is limited to the small number of six verses (2Ki 18:1-6), which in its turn is very much fuller (2Ki 18:7-20.) in the subject of our 2Ch 32:1-33. The reason of this so various disposition of matter is by no means wrapt in mystery, our writer’s main object being clearly best subserved in exhibiting the moral and religious aspects of the inner history of Judah, as distinguished from its foreign politicsso, for brevity’s sake, to denominate them. The chapter contains Hezekiah’s pious inauguration of reign and appeal to priests and Levites (2Ch 29:1-11); the cleansing (2Ch 29:12-19), reconsecration (2Ch 29:20-30), and thank offerings (2Ch 29:31 -37) of the temple.
2Ch 29:1
Hezekiah. The Ezekias of Mat 1:9. Five and twenty years old. We have been told (2Ch 28:1) that Ahaz was twenty years old when he began to reign, and reigned sixteen years. So that, if these numbers be correct, and the numbers of our verse correct, Hezekiah must have been born when his father was only eleven years old. Of which all that can be said is, with Keil, that such a thing was not impossible and not unknown. It is far more probable, however, that one of the determining figures is wrong, but we have nothing to guide us to say which. Abijah. The parallel spells this name “Abi,” omitting the final he, and dagesh in yod. Zechariah. This may, perhaps, have been the Zechariah whose name accompanies the mention of the name of “Uriah the priest” in Isa 8:2, where we may be surprised to find Uriah called a “faithful witness,” when we remember his associations with Ahaz, as told in our foregoing chapter. Some refer our Zechariah, however, to him of 2Ch 26:5.
2Ch 29:3
In the first month; i.e. Nisan, the first month of the calendar year (see 2Ch 29:2, 2Ch 29:13, 2Ch 29:15 of next chapter), not simply the first month of the new king’s reign. And repaired them. This repairing of Hezekiah was, unhappily, subsequently undone of his own hands (2Ki 18:14-16).
2Ch 29:4
The east street; Hebrew, . This word, rendered here “street,” occurs forty-two times, and is always rendered by the same English word, except three times, when it appears as “broad places,” or “ways.” Probably it should always be translated thus, its meaning and its manifest preponderant use being “an open space” (2Ch 32:6). So Revised Version: Into the broad place on the east, i.e. an open area east of the temple.
2Ch 29:5
Sanctify yourselves; Hebrew, . Note the absence of any such direction in 1Ch 13:1-14, and see 2Ch 15:11-14, with our note on 2Ch 15:12 in particular. The filthiness; Hebrew, . This word occurs twenty-seven times, and is rendered “separation” fifteen times, “flowers” twice, “put apart” three times, “uncleanness” or “filthiness” six times, and “menstruous” once. The term, therefore, is among the strongest that could be used, and glances probably at the abominations, of whatsoever sort, that Ahaz’s idolatries had entailed.
2Ch 29:7
This verse is the answering echo of 2Ch 28:24.
2Ch 29:8
Wherefore the wrath. As illustrated by the defeats and humiliations suffered at the hands of Pekah and Hazael, the Philistines and Edomites, and the Assyrians under Tiglath-Pileser. To trouble, to astonishment, and to hissing. Three words, carrying each a volume of meaning, and charged with the most powerful and painful of reminiscence (Deu 28:25, Deu 28:28, Deu 28:32 [observe our Deu 28:9], Deu 28:37, Deu 28:46, Deu 28:65, Deu 28:66). The Hebrew word for “hissing” () occurs, besides, five times in Jeremiah (Jer 19:8; Jer 25:9, Jer 25:18; Jer 29:18; Jer 51:37), and once in the contemporary Prophet Micah (Mic 6:16; comp. Jer 26:18).
2Ch 29:9
(See 2Ch 28:5, 2Ch 28:8, 2Ch 28:17.)
2Ch 29:10
To make a covenant; Hebrew, (see 2Ch 15:12, and our note there).
2Ch 29:11
Be not now negligent; Hebrew, . This verb in kal (supposing it the same verb) occurs but five times (Job 3:26; Job 12:6; Psa 122:6; Jer 12:1; Lam 1:5), the radical idea of it being the safety of ease or security rather than any absolute safety. In niph. it is found only in this place and in 2Ki 4:28, where the rendering of the Authorized Version, “Do not deceive me,” will easily yield the same essential idea. The derivative adjective () occurs eight times, and always has the same flavour about it (1Ch 4:40; Job 16:12; Job 20:20; Job 21:23; Psa 73:12; Jer 49:31; Eze 23:42; Zec 7:7). And the derivative nouns ( and ) occur nine times, and, at any rate, in almost every instance evidently carrying the same fundamental idea (Psa 30:6; Psa 122:7; Pro 1:32; Pro 17:1; Jer 22:21; Eze 16:49; Dan 8:25; Dan 11:21, Dan 11:24). Our Authorized Version, therefore, sufficiently reproduces the thought of Hezekiah, though perhaps this would more exactly come out of the rendering, “Be not now at ease,” i.e. sacrifice ease and self-indulgence, etc. To serve him that ye should minister. The same verb is used in both these places; so Revised Version, To minister unto him, and that ye should be his ministers.
2Ch 29:12
Then the Levites arose. This verse gives two apiece of the three divisions or “families”Gershon, Kohath, and Merari, “sons of Levi” (1Ch 6:1, 1Ch 6:2, 1Ch 6:16-20; 1Ch 23:6, 1Ch 23:7, 1Ch 23:12, 1Ch 23:21, 1Ch 23:24; comp. Gen 46:11; Exo 6:16). Though some of the names of this and the following two verses are known, they do not designate, of course, the same persons. Through many a generation of Levites, the same names were, no doubt intentionally, reproduced.
2Ch 29:13
Elizaphan (Exo 6:22). He was chief of the Kohathites in the time of Moses. This family, though we do not read why, seems always to have retained a separate existence.
2Ch 29:14
Asaph (former verse), Heman, Jeduthun. These were the chiefs of the singers and musicians (see, again, 1Ch 6:31-33, 1Ch 6:39; 1Ch 25:1-7; 2Ch 5:12).
2Ch 29:15
By the words of the Lord. The Hebrew here ( ) may possibly mean, “in the business of Jehovah,” upon which King Hezekiah was now intent. But it is not by any means needful so to understand it. The words or commands of the Lord are such as are written in Exo 19:22; Le 11:44.
2Ch 29:16
The inner part. That is to say, only the priests were warranted to enter inside the temple, while the Levites’ sphere of work and service lay in the courts and round about the temple. Kidron, as we have seen (note 2Ch 27:3), lay on the east of the temple mount.
2Ch 29:17
They began to sanctify. This is not the hithp, conjugation (2Ch 29:5), and the whole verse probably purports to speak only of the sanctification of things, not of the self-sanctifying of the official persons, which, whether it occupied longer or shorter time, had been already done. The sanctifying of all outside, then, to the threshold, or porch, took eight days. So, manifestly, should be rendered, in the van here found, and. The sanctifying of the interior occupied another eight days, and the legitimate feast-day of the Passover, viz. the fourteenth day of Nisan, became overlapped by two days. Nevertheless, many may have observed the Passover on its strict date.
2Ch 29:18
This and the following verse purport to say that, while all “filthiness” had been swept out and away to Kidron’s dark waters, all that had been polluted of the proper furniture of the temple and its worship had now been cleansed and sanctified by those who had been entrusted with the work, and likewise that things misplaced and removed had been replaced, also after cleansing and sanctifying. This is the happy report that the priests bring now to Hezekiah (2Ch 28:24; 2Ki 16:14).
2Ch 29:20
The rulers of the city are its chief citizensHebrew, (2Ch 24:17; 2Ch 30:1-4)who bring contributions of sacrificial victims, the word being generally rendered “princes,”
2Ch 29:21
There is diversity of opinion, whether the seven bullocks (), seven rams (), seven lambs () were burnt offering (), or, with the seven he-goats ( ), were sin offering (). Some think (as, for instance, Canon Rawlinson) that they were sin offering, as the account of the offering of them (2Ch 29:22) takes priority for them over the he-goats; others (as Bertheau, Professor J. G. Murphy, etc.), that they were certainly burnt offering. It scarcely appears as though much stress can be laid upon what is apparently the chief reason of Canon Rawlinson’s opinion, in face of the immediate language of the last sentence of our 2Ch 29:24, “for the king commended the burnt offering and the sin offering for all Israel.” The fact of no mention of burnt offering in our present verse, and of the natural construction of the description, “for a sin offering for the kingdom,” etc; as applying to all that had preceded, seems the better argument, and all that is necessary, unless something moderately decisive be forthcoming to rebut it. The solution of all, however, is probably to our hand in Ezr 8:35, which is a very close and significant parallel to our present verse. The first mention of the sacrifice of , or “young bullocks” is found in Exo 24:5, and afterwards in Exo 29:1, Exo 29:3; Le Exo 4:3, etc.; Exo 8:2, Exo 8:14, etc. The first mention of the sacrifice of is Gen 22:13; and, after, Exo 29:15-18, Exo 29:19-21, etc.; Le Exo 5:15; Exo 8:2, Exo 8:22, etc. The first mention of the sacrifices of the is Exo 12:3-7, and, after, Exo 29:38, etc. The first mention of the sacrifice of is the present passage; and, after, Ezr 8:25. But the mention of sacrifices of goats is found in Le Ezr 1:10; Ezr 3:12, and often besides. For the kingdom; i.e. probably for “all that are in authority,” viz. the king and rulers, the Hebrew word () designating here those exercising dominion (1Ki 11:11; 1Ki 14:8; 1Sa 28:17) rather than the country under dominion (Jos 10:2; 1Sa 27:5). It is, however, possible that allusion to the whole kingdom of Judah and Israel is made here. For the sanctuary; i.e. those who officiated in holy things. For Judah; i.e. for all the people.
2Ch 29:22
Received sprinkled. The sprinkling of the blood marked the expiation (Le 2Ch 4:7, 2Ch 4:18, 30; 2Ch 5:9; 2Ch 8:14, 2Ch 8:15; Heb 9:12-14, Heb 9:19-22).
2Ch 29:23
The he-goats for the sin offering. No preposition “for” is found in the Hebrew text, and the previous noun is in the construct state, . Laid their hands. This signified the supposed laying of sinsthe sins of the peopleon the head of the animal (Le 2Ch 1:4; 2Ch 4:4, etc.).
2Ch 29:24
They made reconciliation with their blood upon the altar; Revised Version, and they made a sin offering with their blood. etc.; Hebrew, piel future of . The piel conjugation occurs in all fourteen timesseven times rendered “cleanse;” twice, “purify;” twice, “offer for sin;” once, “purge;” once, as here, “make reconciliation;” and once (Gen 31:39, “I bare the loss of it”), to “bear loss.” This last instance, being the very first occurrence of the word in this conjugation, beautifully harmonizes with the simple and most elementary idea of the doctrine or facts underlying the word. To make atonement; Hebrew, , piel infinitive. This word, which in the one kal occurrence of it (Gen 6:14) means “to pitch, or cover with pitch,” occurs in piel eighty-six times, and is rendered “atone” or “make atonement” sixty-six times, seven times “reconcile” or “make reconciliation,” the other renderings being such as “pacify,” “purge,” “forgive,” “cleanse,” “be merciful,” “put it off,” i.e. “expiate” (margin). We are so distinctly twice told that these sacrifices were for all Israel, that it may be taken for granted that the desire of Hezekiah was to include the northern kingdomwith which, under Hoshea, in subjection to the Assyrian king, times were now very hard and ominous of the endin the benefits of the expiatory offerings now made (so see 2Ch 30:5, 2Ch 30:6, 2Ch 30:10-12 of next chapter).
2Ch 29:25
(See 1Ch 16:4; 1Ch 21:1-30.; 1Ch 23:5; 1Ch 25:1, 1Ch 25:6; 1Ch 29:29; 2Ch 5:12.)
2Ch 29:26
To references of foregoing verse may be added Num 10:8; 1Ch 15:24.
2Ch 29:27
Hezekiah commanded to offer the burnt offering. This verse and the following, with graphic brevity, purport to describe the actual consummating of the preparations rehearsed before, and, as seems most probable, in the significance of the last clause of Ezr 8:35, already referred to. The whole of the burnt offering was burnt on the altar, but of the sin offering the “fat” alone (Le Ezr 4:19).
2Ch 29:29
Bowed; Hebrew, . Of the force and forcibleness of the verb hero employed an idea may be obtained from comparison of Gen 49:9; Num 24:9; Jdg 5:27; Jdg 7:6; 1Ki 19:18. Worshipped; Hebrew, . This verb, on the other hand, proclaims the force, not of the posture of the body merely, but rather of the mind, in the rising degrees of respect, reverence, allegiance, and the worship of profound adoration paid to him, who is “God over all, blessed for evermore.” The scene imaged in this description is indeed splint-stirring, in a high degree.
2Ch 29:30
With the words of David, and of Asaph. We can scarcely exclude from our thought the impression that loving human reverence for their own past religious helpers of song and music, and enthusiasm for the memory of them, were hero glanced at. The king’s and the princes‘ supplementary (moreover) injunction and instruction to the Levites as to what words they should put on their lips. Asaph the seer. This is the only place in which Asaph is thus distinctly named seer, but it is contained virtually in 1Ch 25:2; and for the substantive title given to two colleagues, see 1Ch 25:5; 2Ch 35:15. The princes (see their growing prominence in 2Ch 24:17; 2Ch 28:21; 2Ch 30:2, 2Ch 30:6, 2Ch 30:12, 2Ch 30:24; 2Ch 32:3).
2Ch 29:31
Ye have consecrated yourselves. The Hebrew text is, “have filled your hands to Jehovah.” Our somewhat awkward and somewhat misleading reproduction in English of the Hebrew text is, nevertheless, on the whole defensible. The phrase occurs some seventeen times (Exo 28:41; Exo 29:9, Exo 29:29, Exo 29:33, Exo 29:35; Exo 32:29; Le 8:33; Exo 16:32; Exo 21:10; Num 3:3; Jdg 17:5, Jdg 17:12; 1Ki 13:33; 1Ch 29:5; 2Ch 13:9; Eze 43:26), and in some of these instances is most conveniently represented by the rendering “consecrate.” The plural noun , or , is found thirteen times, in three of which places it is spoken of “stones to be set,” as e.g. “for” or “in the ephod” (Exo 25:7; Exo 35:9, Exo 35:27; 1Ch 29:2); and in the other ten, of “consecration,” as e.g. “a ram of consecration,” “the ram of Aaron’s consecration” (Exo 29:22, Exo 29:26, Exo 29:27, Exo 29:31, Exo 29:34; Le 7:37; Exo 8:22, Exo 8:28, Exo 8:29, Exo 8:31, 33). Some think our text, “Now ye have consecrated yourselves,” glances at the sacrifices of a propitiatory sort, which had just been completed; others, that the reference is by anticipationto the fact that the people invited to draw near had, in an honourable, holy, and sincerely devoted way, armed themselves with worthy offerings. The sacrifices and thank offerings were sacrifices “of thank offerings,” in the nature of the peace offerings (Le 2Ch 7:11-21, 29-36). The burnt offerings marked the “free heart,” inasmuch as there was nothing of them reserved from the consuming of the altar for use. As many as were of a free heart; Hebrew, . Among some sixty occurrences of this word, in its verb, noun, or (as hero) adjective form, perhaps the most touching and beautifully expressive is that of Psa 60:12, “Uphold me with thy free Spirit.” Sacrifices; Hebrew, . This is the plural of a word that expresses the generic idea, as e.g. the feast of sacrifice; again, the act of slaying and sacrificing a victim; again, the victim itself; again, those kinds of sacrifices that were expiatory or eucharistic, but not holocaustic (Le Psa 7:12). Thank offerings; Hebrew, . This word occurs about thirty-two times; in about two-thirds of that number denoting the spiritual acts of giving of thanks, even when accompanied by the figurative idea of “sacrifices” (Psa 56:13; Psa 107:22; Psa 116:17), the genuine adoring praise or thanksgiving constituting the sacrifice; and in the other third denoting strictly sacrificial offerings, as several times in Leviticus (Le Lev 7:12; Lev 22:29) and here. Our 2Ch 33:16 classifies these with “peace offerings” (), as do many other passages with “burnt offerings” generally (Jdg 20:26; Jdg 21:4; 1Sa 13:9; 2Sa 6:17; 1Ch 16:1; 1Ch 21:26).
2Ch 29:32
This verse manifestly purports to gauge in some degree the amount of free. heartedness present in the nation.
2Ch 29:33
The consecrated things; Hebrew, . Not the word just discussed in 2Ch 29:31; these are the thank offering sacrifices.
2Ch 29:34
Originally, the worshipper who was moved to sacrifice was enjoined to slay, flay, and cut in pieces the victim (Le 2Ch 1:2-6). Later the Levites performed these duties, and on great public occasions, at any rate, the priests themselves. The simple tale of this verse speaks volumes of the state of the ecclesiastical profession and of the ecclesiastical heart at this very time. Into the dishonoured sepulchre already two or three unsuspected and apparently unacknowledged chinks had let in reproving light as to this, and very lately the almost unavoidable inferences respecting Urijah (see note on our 2Ch 29:1, and on 2Ch 28:24, compared with 2Ki 16:10-16) served the same purpose. How true to nature and to history, both secular and ecclesiastical also, the superiority, in sincerity and life and preparation for work, of the subordinates (the Levites), to those who fed on dignity rather than maintained it, in the highest sense, by religious life and conscientious practice!
2Ch 29:35
And the drink offerings for every burnt offering. The “drink offerings” () have not been mentioned before in this chapter. Of these libations of wine and oil, the most particular account is given in Num 15:5-10, Num 15:24). The first scriptural mention of them occurs in Gen 35:14; followed by Exo 29:40, Exo 29:41; Exo 30:9; Lev 23:13, Lev 23:18, Lev 23:37; Num 6:15, Num 6:17, etc.
2Ch 29:36
(Comp. Pro 16:1.)
HOMILETICS
2Ch 29:1-36
The reformation of Hezekiah-the thing done suddenly.
Hezekiah was the thirteenth of the twenty kings of the line of Judah; but when his reign of twenty-nine years had run to its end, as many as two hundred and eighty-two yearn had sped away of the three hundred and ninety-two of the duration of the line up to the date of the Captivity. It may also be remembered that, of the seven reigns following upon that of Hezekiah, two (those of Jehoahaz and Jehoiachin) lasted only three months each. Something, no doubt, is to be learned from the comparative lengths of the lives of individuals, of kings with their reigns, and of nations. Some solemn law, no doubt, obtains, which, however, especially as regards the first, is to a very great degree simply inscrutable. We can only think with wonder, awe, and the resignation of adoring submission, of the young, the beautiful, the useful, and the most promising and loved being so often taken away, while so many all the reverse remain. We never less dogmatize than when our thought dwells with this mysterious and veiled theme. We are especially helpless to pursue it, to any detail, or in its minutiae and its individual examples. We know that we are even then in the presence of the sovereign Arbiter of life and, what we call, death. One profoundest truth is rather afresh brought to our recollection, than by any means for the first time taught us hereby, viz. that all life and all things here are but a partay, and that a small partof a vaster scene, vaster scheme, and one measureless for the ken of our present mental horizon. Another probably reliable impression made on us is, not only that time makes for goodness, even in the present shorter and sharper conflicts of good and evil, but that the slower growth of goodness, as compared with the frequently gigantic strides of evil, is providentially calculated for, where often it is simply impossible to us to trace it. The unredeemed evil of Ahaz and his sixteen years, while these lasted, is reduced in its proportions, when viewed as the work of sixteen out of forty-five years, the balance of which was made up of the twenty-nine of Hezekiah. The present chapter, however, of the reign and work of Hezekiah, is itself the account of
I. SWIFT WORK. “The thing that was done suddenly,” i.e. promptly, and with the promptness that indicated that the doer of it felt it to be such as could not permit nor brook delay. The “suddenness” was no doubt praiseworthy on the part of Hezekiah, and it was a testimony to this, and an encouragement to all imitators of it, that God sanctioned the suddenness, and let nothing fall to the ground because of it, in that he directly contributed to the work and soundness of the whole result by “preparing the people,” i.e. disposing their hearts to every good word and work required. Swift and slight work for God is the very last to secure his approval and help; but swift and earnest work, because the “days are few and evil,” will have his gracious pardon in respect of many a too probable defect, and with pardon his assisting and preventing help.
II. THE PRACTICAL WORK OF CLEANSING. Priests and Levites cleanse themselves; and then the house of God, the altar and all its vessels, the table of shewbread and all its vessels. This was outer work, but not only such; for with an urgency and zeal which proved it but the expression of deep inner conviction, it was pressed on priests and Levites, and also executed by them. King Hezekiah, for the time preacher and prophet, takes the right means to influence those to whom he speaks, that their outward work may go on right motives, and spring from depth of conviction, and be the likelier to be continuous and sustained. He calls their attention plainly to the evil of the ways that had been the ways of the kingdom now these sixteen years, and calls that evil by its right name. It is evil, and it is trespass; and it is “forsaking” God; and it is “turning the face from his habitation, and turning the back” to it; it has involved the criminality and horror of “temple doors shut,” of the “perpetual lamp” being made a lie to its own most sacred name, of “incense” refusing its fragrant ascending to heaven, and “altar of burnt offering” a pitiable blank! Hezekiah challenges them to deny that all the suffering of these years past is punishmentplain punishment from the just “wrath of the Lord.” And punishment it was, as e.g. the being “delivered over to trouble, and astonishment, and hissing;” and with the fresh memories of “fathers fallen by the sword, and of sons, daughters, and wives” being at this time “in captivity.” Hezekiah leads the way in lifting the courage, which the terrible retrospect might well go to quench; he tells them of the covenant that he, for his part, purposes “in his heart” and proposes; and, with warm, loving exhortation, entreats their hearty and diligent assent and consent, their “not negligent” co-operation, with solemn record of their election and, so to say, ordination vows. This, at all events, looks like an earnest endeavour to repair in the “sixteen days’ the evils of the past “sixteen years.” For Hezekiah remembers that
“Delay is dangerous, sleep disease;
And few that slumber, wake.”
III. THE DEVOUT REMEMBRANCE AND REHEARSING CELEBRATION OF ATONING BLOOD AND THE SPRINKLING THEREOF. Call attention to 2Ch 29:21-24; and (in 2Ch 29:24) especially to the doctrine couched in the words, “to make reconciliation;” and to the stress laid upon the “atonement” and the “sin offering,” being said to be for “all Israel,“ as signifying, probably, that Hezekiah’s heart yearned again over the schismatic kingdom, and would fain comprehend it within the compass of the blessing of the sacrificial blood.
IV. THE DEVOUT REMEMBRANCE AND EUCHARISTIC CELEBRATION OF THE BURNT OFFERING, WITH ALL DUE ACCOMPANIMENTS OF PRAISE, SINGING, MUSIC, AND THE FULL PROFESSIONAL CHOIR. The sin offerings must, with all their significance of penitence and humiliation, and confession of punishment deserved, precede. And it appears that, in full number and with faithfulness, they were offered. But after them, with what surrender of themselves, with what abandon of true and “free heart,” did the Israelite who was an Israelite indeed take his burnt offering to the altar and the priest! Now, in particular, when the holy worship of the olden and happier times recommenced to the sound of “the song of the Lord with the trumpets and the instruments of David,” it was the inspiration of a blessed service indeed. “All the congregation worshipped the king and all that were present with him bowed themselves, and worshipped And they sang praises with gladness, and they bowed their heads and worshipped.” “The service of the house of the Lord was set in order,” and “God was in the midst of his people.”
HOMILIES BY W. CLARKSON
2Ch 29:1-11
The height of opportunity.
To Hezekiah as he ascended the throne of Judah there was presented a very noble opportunity. His father had brought the nation down very low, had left it “naked” to its various enemies, had caused it to incur the sore displeasure of the Lord, had suffered it to reach the very verge of destruction. But he himself was young and strong; he knew what was the secret and what the source of prosperity; he indulged the hope that everything might yet be restored if determination and energy were shown at the right hour. He resolved that, with the help of God, he would be equal to this great emergency, would rise to the height of this noble opportunity; and so he was, and so he did. He had what he needed for it
I. ALL DUE PREPARATION IN GODLY TRAINING. For, although his father was an apostate from the true faith, and his example was everything that he should avoid, Hezekiah was not without home influences of another and a very different kind. It is a happy inconsistency we often find in bad men that they are willing for their children to receive the good counsel which themselves disregard and perhaps even despise. Whether due to a contemptuous indifference or to a covert fear, they are willing, sometimes even wishful, that their children should receive a godly education. It is highly probable that from his mother, Abijah, he learnt those truths and received those influences which led him to choose the service of God. Probably Isaiah had access to him; and if so, we may be sure he made use of his opportunity. Whoever did teach and train him must have felt amply rewarded in after-years, when Hezekiah rendered such splendid service to his country. There is sometimes done at the mother’s knee or in the schoolroom a work for God the full fruits of which are never revealed on earth.
II. SENSIBILITY. As we read the address which Hezekiah delivered to the priests and the Levites (verses 5-11), we are impressed with the fact that the speaker was a man of no ordinary sensibility. The things which had happened of late had cut him to the heart. His nation’s dishonour, the domestic sorrows of the people (verse 9), the overshadowing of the high displeasure of the Almighty,all this moved him to pure and deep emotion. He was a man of strong and profound feeling (see also Isa 38:1-22.).
III. RESOLUTENESS. There is reason to think that the ecclesiastical officials were far from being keenly sympathetic with the king in his work of reformation. The priests were quite in the background, and the Levites needed to be exhorted “not to be negligent” (verse 11). The king himself not only took the initiative, but he brought to the work a firm resoluteness which carried everything before it. “It is in my heart to make a covenant,” he said (verse 10); and it was clear that the young king, although his elders were before him, and although the reins of government were only just in his hand, intended to carry out his purpose. One strong will, especially when it holds a high place and has a right to speak authoritatively, will drive indecision and even halfheartedness before it.
IV. SAGACITY. Hezekiah showed a sagacity which may be said to have been “beyond his years.”
1. He recognized the right order of procedure. He felt that the first thing to be done was to set the nation right with the God whom they had so seriously offended; and he perceived that the first thing to be done to attain this great end was to purify the profaned house of the Lord.
2. He took the leaders of religion into counsel and co-operation. He called the Levites and the priests together, and energetically addressed them; he appealed to them in the language of piety and of affection (verse 11).
3. He understood that all reformation must begin with our own hearts. “Sanctify yourselves,“ he said (verse 5). It must be the clean hands of the pure heart that cleanse and purify the sanctuary of the Lord.
If we would rise to the height of our opportunity we must do these things.
1. Realize the greatness of the work before us; be impressed and affected by it; be seriously solemnized by it. It is not the cold or the chill heart that will carry a great work through all obstacles and over all toils to a successful issue.
2. Give the first place to the sacred side of the matter; feel that we must have God with us in our work; consider well what are its relations to him, and in what way his favour is to be secured.
3. Make a beginning with ourselves“sanctify ourselves” for the work in hand, by self-examination, by a sincere repentance and return unto God, by a solemn and deliberate rededication of ourselves to our Lord and to his service, by earnest and believing prayer, cleanse our own heart and thus be ready for the part we are to take.
4. Co-operate with our fellows to the utmost of our power; not proudly consider that we alone are sufficient, nor selfishly desire to reserve sacred duty and opportunity for our own hand, nor contentiously make it difficult for others to work with us; but gladly and graciously enter into fellowship with our friends and neighbours.C.
2Ch 29:12-19
Doing duty.
The way in which these Levites received and executed the commission of the king may indicate to us the way in which we should enter upon and discharge our duty.
I. UNDERTAKE IT IN A RIGHT SPIRIT. These men “arose” and went forth to do what Hezekiah called upon them to execute. It will not be presuming much if, judging from the account which follows, we conclude that they undertook their work in a spirit of
(1) obedience to the king, and
(2) devotion to their God. Certainly that would have become them and have honoured them.
And that is, undoubtedly, the spirit in which we should go forth to any duty with which we are charged; we should
(1) realize our obligation to manto do what is just and fair toward him;
(2) our responsibility to God; for in diligence and fidelity we may do everything unto him also (Col 3:23).
II. BE UNDISTURBED BY ITS UNPLEASANTNESS. This duty laid upon the Levites and upon the priests was not inviting work. To “bring out all the uncleanness” from the temple, and to “carry it out into the brook Kidron,” could not be very agreeable occupation. But they did not hesitate to do it. And, indeed, they could not possibly have been better occupied. In that act they were carrying forth a curse; they were bearing away the wrath of their God. They were not merely cleansing an edifice; they were clearing their conscience; they were righting their record in the books of heaven.
No fair hand was doing that week in Jerusalem any work of refinement that more graced its owner than did the hands of those Levites as they stripped the false altar of its clothing, or as they swept the accumulated dust from the courts of the sanctuary. Let us not despise any true work of any kind. Even if it is not of a kind that answers to our taste or to our training; even if it should be uncongenial to our spirit. If it be that work which the emergency requires of us, or if it be that which Divine providence assigns us at the time; if it be that which our Master himself asks of us in order to serve his cause or to help one of his little ones, it is honourable employment, it should be accounted holy in our esteem.
“Do thy little; though it be
Dreariness and drudgery.
They whom Christ apostles made
Gathered fragments when he bade.”
The twelve apostles gathering broken bits of bread and fish, or Paul going about the island of Malta gathering sticks,in these incidents we have illustrations of the truth that all work which is timely and helpful is work that is honourable and excellent.
III. CALL TO OUR AID EVERY WILLING WORKER. It may be taken that those whose names are given (2Ch 29:12-14) were the foremost in offering themselves for the work required. But they did not propose to do it by themselves; they called in all who would join them (2Ch 29:15), and then, as a strong united band, they set about their task. In the work of the Lord we should engage all who have a heart and a hand to help. We should do so:
1. For the work‘s sake; that it may be more rapidly and more effectually done.
2. For their sake; because they will be blessed in their deed, and after 2Ch 2:3. For our own sake; that we may not be overburdened, and may do all that we do more carefully and thoroughly.
IV. KNOW WHEN TO STOP, AND WHEN TO PROCEED; when to draw a boundary-line, and when to cross it. These dutiful Levites understood their duty well.
1. They did not intrude into the priests’ domain; they stopped short “at the inner part of the house” (2Ch 2:16).
2. At the same time, they went beyond the actual letter of instruction by “preparing and sanctifying the vessels which Ahaz had cast away,” and by bringing these “before the altar of the Lord.” It is a great thing to know what are the limits beyond which it is not right or wise for us to go. But it is a still greater thing to have so deep an interest in our work and so fervent a love for our Lord that we are not to be confined to any limits by literal instructions; that we gladly and eagerly go beyond these, if we can only render a larger and fuller service to our Master and to his cause.
V. DO OUR WORK THOROUGHLY AND SPEEDILY. “They sanctified the house of the Lord in eight days” (2Ch 2:17). “We have cleansed all the house of the Lord, with all the vessels thereof” (2Ch 2:18). To do all that is required, leaving nothing undone because it is trivial or because it is not likely to be observed; and to do all without delay, losing no time, accomplishing everything within the days expected of us;this is the way to do Christian work, to do our duty as disciples of Jesus Christ.
VI. HAVE THE DAY OF ACCOUNT IN VIEW. “They went in to Hezekiah the king,” etc. (2Ch 2:18). We may not be accountable to any human master; but to a Divine One we are (Rom 14:12; 2Co 5:10). Then “every work” will be “brought into judgment.” Let us therefore labour, that we may then be “accepted of him.”C.
2Ch 29:20-24
Confession, propitiation, consecration.
By the sacrifices now offered to Jehovah, by the sin offerings and the burnt offerings, the king and the representatives of the people laying their hands upon the heads of the slain animals (2Ch 29:23), three distinct sentiments were expressed, three several spiritual states were passed throughconfession of sin, atonement offered for sin, consecration of themselves to the service of God. Here was made the most public and solemn acknowledgment that could be made of the guilt which the nation had incurred by its apostasy; here was an appeal made to the mercy of God in his appointed way of sacrificing the goats and of laying the hand upon their heads; and here was, through the burnt offerings, a formal and deliberate dedication of themselves to Jehovah for the future. These three experiences are the radical and essential experiences through which penitent and godly men must always pass.
I. CONFESSION. Not always, not often national, as on this occasion (text). Net always, not often now, admission of idolatrous reaction. But always confession of sinof departure from God, of the neglect of his holy will, of a rebellious exalting of our will against his, of unlikeness to him in the spirit we have been breathing and in the principles on which we have been acting, of doing or saying or being that which has grieved his Holy Spirit. And our confession of sin is likely to be heard and accepted, not because it is couched in the most approved language, but because it is the most simple and honest utterance of our hearts.
II. PROPITIATION. Not that God asks now of us a sacrifice for sin. There has been “one sacrifice [offered] for sins for ever.” He is “the Propitiation for the sins of the whole world.” But we come to plead that one Sacrifice as offered for our sins; we come to God to pray that that one Propitiation may be accepted on our behalf. We come to “lay our hand on that dear head” of Christ, the Lamb of God. We ask that the abounding and abiding mercy of God may, for his sake, cover our guilt and rest upon our soul And thus, by a living faith, we apply and appropriate to ourselves “the common salvation”that “righteousness which is through the faith of Christ.” Thus is our sin “borne away” into the land of utter forgetfulness, and we ourselves are “brought nigh by the blood of Christ.”
III. CONSECRATION. The consumption of the entire animal in the burnt offering symbolized the entire consecration of the offerer to the Lord. This was the significance of those offerings now presented (2Ch 29:24). Hezekiah and his people now offered themselves anew unto the Lord God of their fathers. Their sin being purged, themselves having been forgiven and accepted, they dedicated themselves to God for the coming time. With us:
1. Consecration attends our entrance upon the Divine life; when we seek the mercy of God in Christ Jesus, we “yield ourselves unto God as those alive from the dead.”
2. Consecration is a spiritual act continually renewed. It should be an act in which we offer to our Divine Redeemer our whole selves;
(1) our entire nature (body and spirit);
(2) our whole life, thenceforwardsat all times, in every sphere, under all conditions.C,
2Ch 29:26-36
The public worship of God.
The record of the latter part of the proceedings on this solemn occasion at Jerusalem may well suggest to us some aspects of public worship at all times.
I. ANTICIPATIVE SERVICE. David, who lived several generations before, bad his hand in that good work. The Levites played with “the instruments of David King of Israel” (2Ch 29:27); and they “sang praise with the words of David and of Asaph” (2Ch 29:30). A very great and admirable service have those men rendered to Christian worship who have written hymns that are sung in all the Churches. In the words which they have given us, sweet and strong, our hearts ascend to God in adoration, are poured forth in praise, are humbled in confession, renew their vows in glad self-surrender. Few men have rendered their race a truer or greater service than those who have thus contributed to the worship of many generations.
II. THE SERVICE OF SACRED SONG. “And the singers sang, and the trumpeters sounded.” This part was rendered by the Levites, and no doubt it did much to brighten the engagements of that hallowed time. “The service of song in the house of the Lord” constitutes a very important part of public worship, for two reasons..
1. Therein and thereby all the spiritual attitudes and actions which become us in the near presence of God are expressedreverence, aspiration, penitence, submission, gratitude, etc.
2. Therein all the worshippers can join. It would not have been possible for all those who were in the temple to take audible part in the music and song without discord and confusion. But it is possible, and in every way desirable and delightful, for every voice among us (furnished, as we are, with all appliances) to bring its note of praise to the worship of the Lord. And thus there is ensured or there is facilitated
III. COMMON PARTICIPATION. In this sacred service, on this great occasion, every one took his part and had his share. “All the congregation worshipped” (2Ch 29:28) “The king and all that were present with him bowed themselves, and worshipped.” (2Ch 29:29). It is best when all the people can take an audible part in public worship, u m the service of song. They can then and thus more readily enter into the spirit of it. But when this may not be, it is open to every one to take an appreciative and appreciated part by an unbroken, spiritual sympathy with all that is said and done; by an active, intelligent acquiescence, signified by the bowed head or by the final “Amen” when the ministering voice is silent. The unuttered sympathy of all reverent, earnest worshippers is a common participation, which, we may make quite sure, is observed and honoured in heaven.
IV. THE SERVICE OF CONTRIBUTION. “And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings” (2Ch 29:31). The people gave of their own possessions freely as an offering to the Lord. This service of contribution should always be regarded as an integral part of Divine worship. It should be rendered as reverently as an act of prayer or praise.
1. It isor it should be, as it certainly may be-an offering that comes from the heart as well as from the hand.
2. It is an eminently appropriate service; for what can be more fitting than that, when and where we are recognizing the fulness and greatness of God’s gift to us, we should then and there offer him our humble, grateful gifts in response?
3. It is acceptable to the Lord whom we serve.
V. REVERENT JOY. “And they sang praises with gladness” (2Ch 29:30); “And Hezekiah rejoiced, and all the people” (2Ch 29:36). What was more fitted to fill their hearts with overflowing joy than the feeling that they, as a nation, had returned unto the Lord, and had renewed their covenant with him; that he had accepted them; that “his anger was turned away;” that they might now look forward to a time when they would dwell in the light of his countenance and walk in his loving favour? It was an hour for the exuberance of the people’s heart, from the heart of the king to that of the humblest citizen of Judah. And there is no time when joy, reverent joy, is more becoming to ourselves than when we are worshipping in the sanctuary of Christ. There we are conscious of our reconcilation to our heavenly Father, in him who is our Divine Saviour; there we feel the nearness of our glorious Redeemer who is “present in the midst of us;” there we pour forth our gratitude and love, and there we renew our happy bends of holy service unto “him that loved us, and washed us from our sins in his own blood;” there we realize our substantial and abiding union with all his people, our fellow-citizens in the kingdom and fellow-workers in the vineyard of Christ; and there we anticipate the purer joys and the nobler service of the heavenly land. Sacred joy is the true key-note of the strain when we meet in the sanctuary and engage in the worship of Christ.C.
HOMILIES BY T. WHITELAW
2Ch 29:1, 2Ch 29:2
The accession of Hezekiah.
I. HIS PERSON.
1. His name. Hezekiah, “The might of Jehovah;” Hizkiyah (2Ki 18:1); Hiskiyahu (2Ch 29:1; Isa 36:1; Isa 37:1, Isa 37:3); with which last corresponds Hazakijau, or Hazakiau, of the Assyrian inscriptions.
2. His parentage. His father Ahaz (2Ch 28:27), to whom while yet a lad he must have been born (see homily on 2Ch 28:1-27); his mother Abijah, “Father of Jehovah”in shortened form, Abi (2Ki 18:2), the daughter of Zechariah, “a citizen of Jerusalem” (Josephus), perhaps the son of Jeberechiah, a contemporary of Ahaz (Isa 8:2),” not improbably the favourite prophet of Uzziah” (Stanley).
II. HIS REIGN.
1. Its commencement.
(1) When he was twenty-five years old; therefore when, having fully attained to manhood, he was old enough to have learnt something of the ruinous results of his father’s career, and of the utter folly as well as wickedness of idolatry.
(2) “In the third year of Hoshea, the son of Elah, King of Israel” (2Ki 18:1), six years before the carrying away of Israel captive by Shalmaneser, the King of Assyria (2Ki 18:10).
(3) When Judah as a kingdom had been reduced to a low ebb by the Syro-Ephraimitish war, with the invasions of the Edomites and Philistines, not to speak of the impoverishment of the royal exchequer by the tributes paid to Tiglath-Pileser (2Ch 28:5, 2Ch 28:6, 2Ch 28:8, 2Ch 28:17, 2Ch 28:21). “Take out of the two tribes of Judah and Benjamin one hundred and twenty thousand whom Pekah, the King of Israel, slew in one day; take out two hundred thousand that were carried away captive to Samaria” (these, however, returned); “take out those that were transported into the bondage of the Edomites, and those that were subdued in the south parts by the Philistines; alas! what a handful was left to the King of Judah, scarce worth the name of a dominion!” (Bishop Hall).
2. Its close. After twenty-nine years-upwards of a quarter of a century; a long time for a thoughtful sovereign to bear the responsibilities of a crown, even had the period been peaceful, much more when it was full of trouble and anxiety, both on account of the social and religious degeneracy of his own people, and the threatenings and dangers arising from foreign foes. It was hardly wonderful that Hezekiah’s health should have broken down under the intense strain to which it was subjected.
3. Its contents. These may be gathered from 2 Kings (18-20.), 2 Chronicles (29-32.), and Isaiah (36-39.). The principal events were:
(1) The reformation of religion, commenced in the first (ecclesiastical) month of the first year of his reign, by opening and purifying the temple (2Ch 29:3-36), and concluded in the second month by the celebration of a Passover (2Ch 30:1), and the demolition of heathen altars in Jerusalem (2Ch 30:13) and throughout the land (2Ch 31:1). To this the king was most likely moved by the impressions made upon his mind by the fierce denunciations of Micah, who had already during the two previous reigns been testifying against the moral and spiritual corruption of the people (Micah 1-3.). “The outward reformation was doubtless the expression of an inward change also” (Stanley).
(2) The breaking of the yoke of Assyria and the assertion of the nation’s independence (2Ki 18:7), with the conducting of a successful campaign against the Philistines (2Ki 18:8), some time before the fourth year of his reign (2Ki 18:9), dearly before the capture of Samaria by the King of Assyria (2Ki 18:10). As the monuments show that the king who commenced the siege of Samaria was Shalmaneser, and the king who finished it was his son Sargon, it is more than likely that Hezekiah was moved to revolt by the death of Shalmaneser, B.C. 722.
(3) The sickness of Hezekiah in his fourteenth year, with the gracious prolongation of his life for fifteen more years (2Ch 32:24-26; 2Ki 20:1-11; Isa 38:1-22).
(4) The imprudent reception of Merodach-Baladan’s ambassadors, who had been sent ostensibly to congratulate Hezekiah on his recovery, but really to obtain his assistance against Sargon of Assyria (2Ch 32:31; 2Ki 20:12; Isa 39:1).
(5) The conquest of Judah and the capture of Jerusalem by Sargon, in Hezekiah’s fourteenth year, not mentioned by the Chronicler or the author of the Kings, but described by Isaiah (Isa 10:1-34; Isa 11:1-16), who represents an Assyrian monarch as first conquering Calno, Carehemish, Hamath, Arpbad, Damascus, and Samarla, and then advancing towards Jerusalem “by the usual high-road from the north-east, and halting at Nob, only an hour’s journey distant from Jerusalem, in which also (cf. Isa 22:1-25.) the prophet presents the picture of a siege which has already lasted some time, and which can only be explained by Sargon”. This conquest of Judah, the monuments show, was carried out in connection with Sargon’s expedition against Ashdod, which he entrusted to his tartan, or commander (Isa 20:1), while he himself “overran the widespreading land of Judah, and captured its capital”.
(6) The fortification of Jerusalem in anticipation of the above attack upon his capital, not by Sennacherib (2Ch 32:1-8), but by Sargon.
(7) The invasion of Judah by Sennacherib, not in Hezekiah’s fourteenth (2Ki 18:13-16), but in his twenty-fourth year, since, according to the monuments, Sargon was murdered in B.C. 705, while Sennacherib’s campaign against Syria and the West did not begin till B.C. 701.
(8) The submission of Hezekiah to Sennacherib at Lachish (2Ki 18:14-16).
(9) The siege of Jerusalem by Scnnacherib’s captains, Tartan, Rabshakeh, and Rabsaris.
(10) The reception of a blasphemous letter from Sennacherib, with the prayer to which it led (2Ch 32:20; 2Ki 19:8-34; Isa 37:8-35).
(11) The destruction of Sennacherib’s army (2Ch 32:21; 2Ki 19:35; Isa 37:36).
(12) The extension of Hezekiah’s fame in consequence of this deliverance (2Ch 32:23).
III. HIS CHARACTER.
1. Good. “He did that which was right in the sight of the Lord, according to all that David his father had done” (verse 2). With this agrees the testimony of 2 Kings (2Ki 18:5, 2Ki 18:6), that,his piety
(1) sprang from the right rootfaith: “he trusted in the Lord God of Israel;”
(2) evinced the right qualityconstancy: “he clave to the Lord, and departed not from following him;” and
(3) produced the right fruitobedience: “he kept the commandments which the Lord commanded Moses.” The causes which led to Hezekiah’s conversion were doubtless manifold:
(1) Divine grace, without which no change of heart or life can be permanently good (Joh 3:7); 1Co 15:10);
(2) prophetic instruction, given by Isaiah (Isa 37:2), Micah, Jeremiah (Jer 26:18, Jer 26:19), and Zechariah, his maternal grandfatherno lasting transformation being effected on the mind or character except through the medium of the truth (Psa 19:7; Psa 119:9; Mic 2:7; Joh 15:3); and
(3) personal observation of the sinfulness and ruinous consequences of idolatry.
2. Energetic. Sufficiently apparent from the above-recited record of his life. Besides being a pious sovereign, he was a military commander of pronounced skill and undaunted courage (2Ch 32:3-8), a wise and judicious civil administrator (2Ch 32:27-30), a zealous and unwearied religious reformer (ch. 29-31.), a student and patron of letters (Pro 25:1), an antiquarian and a poet (2Ch 32:27; 2Ki 23:12; Isa 38:9-20). In short, Hezekiah was “one of the most splendid princes that ever adorned the throne of David, and whose reign of nine and twenty years exhibits an almost unclouded picture of persistent struggles against the most embarrassed and difficult circumstances, crowned with elevating victories” (Ewald, ‘History of Israel,’ 4:172).
Learn:
1. That Divine grace is stronger than hereditary corruption.
2. That God can raise up great men when such are demanded by the times.
3. That the hidden root of all true nobility in man is faith in God, and steadfast adherence to truth and right.W.
2Ch 29:3-19
The purification of the temple.
I. THE GATHERING OF THE PRIESTS AND LEVITES. (2Ch 29:4.)
1. When? In the first year of the king’s reign, in the first month (2Ch 29:3, 2Ch 29:17), but whether of that reign (Caspari) or of the ecclesiastical year (Bertheau, Keil, Jamieson, Ochler in Herzog) cannot be determined. In either case it was not long after his accession. The acts evinced
(1) piety, the king giving his first thoughts to religion (Mat 6:33); and
(2) prudence, since a good work never can be too soon begun, and reformations may be wrought at the beginning of a reign that cannot be so easily effected afterwards. “As the spring-time of nature or of the year is the most suitable season for purging natural bodies, so is the spring-time of a reign the best time for purging the body politic” (Bacon).
2. Where? In “the broad place on the east;” either the inner court of the temple (Bertheau), or the open space in front of the temple towards the east (Keil), which will depend upon whether the doors of the temple had been opened prior to the assembling of the priests.
3. Why? To invite their co-operation in the work of cleansing the sanctuary Ahaz had shut up (2Ch 28:24), and of re-establishing the worship Ahaz had abolished. For these purposes and as a preliminary thereto, according to one view, the king had already opened the temple doors; according to another, he only did so when the work of cleansing commenced.
II. THE WORDS ADDRESSED TO THEM BY THE KING. (2Ch 29:5-11.) Hezekiah regarding them without distinction as Levitesnot speaking to the Levites as distinguished from the priests, as if these were not present, though they certainly (2Ch 29:34) “hung back from the revolution which swept away the neglect which the head of their order, Urijah, must in some measure have countenanced”, and, exhorting them with fatherly affection (2Ch 29:11), set before them three things.
1. The work which required to be done.
(1) The sanctification of themselves, without which they could not enter on such service as that to which he was about to invite them (Exo 19:10-12; Le 11:44). This sanctification was doubtless carried out formally by the offering of sacrifice, by washing and putting on clean garments, and perhaps by anointing with oil (Le 2Ch 8:1-7, 30); inwardly by acts of spiritual heart devotion and dedication to the work about to be performed, and to him whose work it was.
(2) The sanctification of the house of the Lord; or, the carrying forth of the filthiness that had accumulated therein since the day when its doors were closed, the burnishing of all the utensils that had been left to rust through disuse, and the replacing of all the sacred vessels which had been cast away. Without this the true national Jehovah-worship could not be reinstituted. In this everything must proceed according to the pattern prescribed by the Law.
(3) The two things symbolized what is needful to constitute true worship under the better dispensation of the gospelin the worshipper, faith in the atoning sacrifice of Christ, renewal of heart and mind in the laver of regeneration, personal separation from all known sin; in the worship, purity, beauty, completeness.
2. The reasons why it needed to be done.
(1) Because, through the wickedness of their fathers in forsaking God, the temple had fallen into disrepair; its doors had been closed, its lamps put out, its altars left without offerings (2Ch 29:6, 2Ch 29:7). What their fathers then had done it became them to undo. Unless they would be sharers in their fathers’ guilt, they must separate themselves from their fathers’ sin. Their fathers’ trespass would not condemn them if they disowned it by acting differently.
(2) Because on account of this wickedness the wrath of God had fallen upon the nation, “upon Judah and Jerusalem,” upon the inhabitants of the cities and of the metropolis; their troops had been slaughtered in the field (2Ch 28:6), their sons and wives and daughters carried into captivity (2Ch 28:5, 2Ch 28:8), their country delivered to trouble, to astonishment, to hissing.
(3) Because it was the king’s intention, in restoring the ancient worship of Jehovah, to renew the covenant between himself with his people and Jehovah (2Ch 29:10), as had formerly been done by Joash and his subjects (2Ch 23:16), and earlier by Ass and his warriors (2Ch 15:12)being moved to this by the consideration that not otherwise could they escape the fierce wrath their national apostasy had kindled against them.
3. The argument why they should do the work. The Lord had selected them to be his temple ministersthe Levites and priests together to stand before ]aim and serve him, the priests to burn incense upon his altar. (N.B.This is an indirect proof that “Levites” in 2Ch 29:5 includes the “priests.”) Hence
(1) faithfulness should lead them to do the work specially assigned them, and
(2) honour impel them, seeing Jehovah had chosen them, rather than others, to be his ministers.
III. THE RESPONSE GIVEN BY THE PRIESTS AND LEVITES TO THE KING. (2Ch 29:12-16.)
1. The absent members of the order were collected. Fourteen Levites had heard the king’s speechtwo from each of the great families of Kohath, Gershon, and Merari; two of the sons of Elizaphan, the son of Uzziel, the son of Kohath (Exo 6:18), and in Moses’ time the head of the family of Kohath (Num 3:30); two of the sons of Asaph, who belonged to the family of Gershon; and two of the sons of Heman, who again proceeded from the family of Kohath; and two of the sons of Jeduthun, an offshoot from the family of Merari (on these names see Exposition). Responding with alacrity and gladness to the king’s summons, they went forth and mustered the whole body of their brethren in Jerusalem. The work to which they had been called should be done by a united body, all hands and one hearta good model for the Christian Church.
2. The duty of personal sanetification was scrupulously attended to. God’s work must be done in God’s way; always with fear and trembling, never with irreverent presumption; always in the beauty of holiness, never in the uncleanness of sin.
3. The work was divided between the Levites and the priests. To each was assigned that for which he was qualified and had been appointed; the cleansing of the temple proper to the priests, since these alone could enter the holy place; the removal of that which the priests brought from the interior of the sanctuary into the porch to the Levites, who bore it thence to the brook Kidron, which flowed through the valley of Jehoshaphat, on the east of the temple hill. So should all in the Christian work be content to do the work to which they are called, and for which they are qualified. As all have not the same gifts, so all are not intended for the same spheres of Christian activity.
4. The work was carried on until it was completed. It began with the purification of the buildings exterior to the temple, which occupied eight days. In eight days more they had finished the temple proper, both the porch and the sanctuary. On the sixteenth day they made an end. How much good work is begun by Christian people without being ended! ]tow many become weary in well-doing before they have half completed what they have put their hands to!
5. A report of the work done was carried to the king. The whole house of the Lord had been cleansed, all its furniture and utensils purified, the vessels found wanting replaced.
Learn:
1. That God can be worshipped only in the beauty of holiness.
2. That as God calls none of his servants to uncleanness, he can be served only by the clean.
3. That God’s housewhether heart or churchshould be studiously guarded against defilement.
4. That God’s people, like God himself, should be unwearied in doing good.
5. That God’s servants must one day render to him an account of their works.W.
2Ch 29:20-36
The re-dedication of the temple.
I. THE TIME OF THE CEREMONY. Early on the following morning. Hezekiah lost not a moment in entering upon the good work his heart contemplated (2Ch 29:10), rising up with next day’s dawn, gathering the rulers of the city, and proceeding with them to the house of the Lord. In this he acted in accordance with Jehovah’s instructions to Moses at Sinai (Exo 34:2); with the example of Abraham (Gen 22:2), Jacob (Gen 28:18), Moses (Exo 24:4), Joshua (Jos 3:1), Job (Job 1:5), and other good men who selected the morning hours for executing good resolutions, and especially for acts of devotion; with the practice of God himself, who had been ever forward in blessing his people by sending to them his messengers the prophets (2Ch 36:15; Jer 7:13, Jer 7:25; Jer 25:3, Jer 25:4). Perhaps Hezekiah also felt that if wicked men rose up with the dawn and even “prevented” the daylight in order to prosecute their nefarious works (Job 24:14), yea, that his own subjects had risen up early to corrupt themselves (Zep 3:7), much more ought he to bestir himself and awake up early to begin the splendid work of temple-dedication on which he had resolved.
II. THE PARTIES TO THE CEREMONY.
1. The king himself. Hezekiah, as the vicegerent of Jehovah and head of Jehovah’s people, led the way. This the sort of kingship after which sovereigns should aspirekingship in works of faith and labours of love.
2. The princes of the cityagain, in their individual capacities and in their representative charactersjoined in the ceremonial. So had they done at Sinai (Exo 24:11), and in the wilderness (Num 21:18); in the days of Solomon (2Ch 5:2), and in those of Jehoiada (2Ch 23:20). Happy is that nation whose nobility are ever foremost in noble deeds!
3. The priests and the Levites were present to do their respective offices, to sacrifice upon the altars of Jehovah, and to play upon the instruments of David; two necessary parts in all Old Testament worshipthe former to make atonement, the latter to express that which should ever be its fruit (Rom 5:11).
4. The people, or a portion of them, were there as assenting parties to the transaction.
III. THE STEPS IN THE CEREMONY.
1. The presentation of sacrifice.
(1) Burnt offerings. Seven bullocks, seven rams, and seven lambs were slain in succession upon the altar in the fore court, the blood of the slain victims being caught up by the priests in a basin and sprinkled on the altar, while their carcases were retained to be consumed by fire upon the altar after all the other victims had been slain.
(2) Sin offerings. Seven he-goats were next presented before the king and the congregation, the priests’ hands laid upon themif not with formal confession of sin, at least symbolizing its transference to the animalstheir lives taken, and their blood sprinkled by the priests upon the altar. This done, the carcases of the burnt offerings were consumed by fire.
2. The accompaniment of music. Hezekiah reinstituted the Levitical service of music, according to the Divine ordinance communicated through David, Gad, and Nathan (1Ch 23:5); and on this particular occasion “he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps;” and “the priests with the trumpets” (1Ch 15:16, 1Ch 15:24). When the burnt offering began, i.e. either when the slaying of the victims commenced, or when the carcases were lifted to the altar to be consumed, the temple courts rang with the strains of instrumental and vocal music”the singers sang, and the trumpeters sounded”until the offering was finished, until the last ember died upon the altar, and the last wreath of smoke vanished in the air. Meanwhile the congregation, standing round in the court as spectators, “worshipped.”
IV. THE MEANING OF THE CEREMONY.
1. Confession of sin. This idea was generally comprehended in the presentation of sin offerings, and particularly set’ forth in the imposition of the officiating priest’s hands upon the victim’s head. The sin thus confessed was the sin of the nation as represented by its royal house, its sanctuary, and its people. All of these, the occupants of the throne and the members of the royal family, the ministers of the sanctuary, the priestly order and the Levitical alike, the common people of the realm, both in Israel and in Judah, had been guilty of trespass and apostasy.
2. Propitiation for guilt. The blood of the sin offering, when poured out before and sprinkled on the horns of the altarin particular when done in the holy of holieswas designed to make atonement for the people’s sins, to cover up from the eyes of a holy God the wickedness of which they had been guilty, and so to reconcile them to God (Le Job 6:30).
3. Expression of self-surrender. This was symbolized by the burning of the carcases of both the sin and the burnt offerings. As the bodies of the animals whose blood had been brought within the sanctuary for reconciliation were all devoted to Heaven or given up as food to Jehovah, so the nation whose guilt had been put away by that same blood of atonement surrendered itself to Jehovah to be consumed by the fire of a new zeal for his glory.
4. Utterance of thanksgiving. This the significance of the musical accompaniment to the sacrificial ritual. It gave an outlet to the gratitude and joy of the reconciled and pardoned worshipper.
V. THE CLOSE OF THE CEREMONY.
1. A national act of worship. “The king and all that were present with him bowed themselves, and worshipped” (verse 29). It was worship of the right sort:
(1) unanimoussovereign and subjects were of one mind;
(2) humblethey bowed themselves;
(3) joyousthey sang praises to the Lord, the Levites leading, in the words of David and Asaph.
2. A royal word of invitation. “Hezekiah answered and said” (verse 31)declaring the fact of their consecration to Jehovah, and desiring them to show their acquiescence in the same by personal acts of worship and sacrifice”Come near, and bring sacrifices and thank offerings unto the Lord.” Practice the best vindication of profession (Jas 2:14); obedience the only true justification of faith (Rom 16:19); the sacrifice of one’s wealth the most reliable index that one has consecrated his heart.
3. A popular outburst of liberality. “The congregation brought in sacrifices and thank offerings.”
(1) Promptly, on the spot, without delay, as if they had been only waiting for such an invitation. It is well to be prepared for giving before the opportunity of giving comes. Preparation makes giving easy (1Co 16:2).
(2) Freely: “as many as were of a willing heart brought burnt offerings.” Considering the number of these latter, the people generally must have been well disposed towards the movement. Voluntariness indispensable to all acceptable religious giving (2Co 8:12).
(3) Largely: “the number of the burnt offerings was seventy bullocks, a hundred rams, and two hundred lambs,” while “the consecrated things,” or other offerings, “were six hundred oxen and three thousand sheep.” Indeed, so abundant were the sacrificial victims that the few priests who had taken part in the ceremonial were unable to cope with the task of preparing them for the altar, and had to call in the assistance of the Levites until more priests were sanctified. Extraordinary emergencies in Church as in state call for and allow extraordinary measures. Where the services of unordained pastors and teachers cannot by obtained, those of unordained may be lawfully employed. Cf. the liberality exemplified by the Israelites at the erection of the tabernacle (Exo 35:21-29; Num 7:1-89; Num 31:48-54) and the temple (1Ch 29:6-9, 1Ch 29:16, 1Ch 29:17).
Lessons.
1. Union is strength, in religion as in other things.
2. The inspiration of all acts connected with religion should be the glory of God.
3. In religion all things are of God, the preparation of the heart no less than the direction of the hand.W.
2Ch 29:31
The revival of religion in Church or state.
I. PREPARATORY STEPS. In order to secure such an awakening of religious life as took place in Judah under Hezekiah, three things are indispensable.
1. Confession of sin. “Our fathers have trespassed,” etc. (2Ch 29:6). As all religion begins with saying, “Father, I have sinned” (Luk 15:18), so the first symptoms of reviving life in souls that have been apathetic is acknowledgment of their trespass (Psa 51:3).
2. Cleansing of the sanctuary. “We have cleansed all the house of the Lord” (2Ch 29:18). As the visible Church is a temple of the Lord (Psa 132:14; Mat 18:20; Eph 2:21, Eph 2:22; 1Ti 3:15; Heb 3:6), this may symbolize the removing from its doctrine, worship, and practice of everything that is contrary to the mind and will of God as revealed in the Scriptures; and again, as the individual heart is a habitation of the living God (1Co 6:19), it may suggest the duty,, of purging. it from every known sin’ (2Co 7:1).
3. Renewal of the covenant. Now it is in mine heart to make a covenant with the Lord God of Israel” (2Ch 29:10); and the same must be done by all, whether communities or individuals, who would experience a quickening in their religious life. Unnecessary now, as in the days of Hezekiah, to offer slain victims and make propitiation for sin, that having been done once for all by Jesus Christ (Heb 9:11-14), it is still indispensable to appropriate the reconciliation and make the self-surrender to which Hezekiah’s offerings pointed.
II. CERTAIN RESULTS. A revived condition of the religious life of either Church or individual will discover itself in three things, as it did with Hezekiah and his people.
1. Self-consecration. Already expressed in the act of covenant-making, this will reveal itself in the life that proceeds therefrom. Christian individuals in the Church, recognizing themselves to be not their own, but bought with a price, will lay themselves upon the altar as a willing sacrifice (Rom 12:1).
2. Gladness. “And all the congregation worshipped, and the singers sang,” etc. (2Ch 29:28). Joy an invariable accompaniment of a revived condition of religion in the soul or in the Church (Psa 149:2, Psa 149:5; Isa 65:14, Isa 65:18; Hab 3:18; Eph 5:18; 1Jn 1:4).
3. Liberality. “And the congregation brought in sacrifices,” etc. (2Ch 29:31). Generosity in giving almost necessarily follows on a heightened experience of Divine grace. “Freely ye have received, freely give.”W.
Fuente: The Complete Pulpit Commentary
n. Hezekiah: The Prophet Isaiah,Ch. 2932
. Hezekiahs Beginnings; the Cleansing and Consecration of the Temple: 2 Chronicles 29
2Ch 29:1.Hezekiah became king when he was twenty and five years old, and he reigned twenty and nine years in Jerusalem; and his mothers name was Abijah, daughter of Zechariah 2 And he did that which was right in the eyes of the Lord, according to all that David his father had done.
3He, in the first year of his reign, in the first month, opened the doors of the house of the Lord, and renewed them. 4And he brought in the priests and Levites, and assembled them in the broad way of the east, 5And said unto them, Hear me, ye Levites; now sanctify yourselves and sanctify the house of the Lord God of your fathers, and remove the filthiness out of the holy place. 6For our fathers have transgressed and done that which was evil in the eyes of the Lord our God, and have forsaken Him, and have turned 7their face from the dwelling of the Lord, and shown the back. They have also shut the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offering in the holy place unto the God of Israel. 8And the displeasure of the Lord was against Judah and Jerusalem, and He delivered them to horror,1 to astonishment, and to hissing, as ye see with 9your eyes. And lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. 10Now it is in my heart to make a covenant with the Lord God of Israel, that the hotness of 11His anger may turn away from us. My sons, now delay not; for the Lord hath chosen you to stand before Him to serve Him, and to be His ministers and incense-burners.
12Then the Levites arose, Mahath son of Amasai, and Joel son of Azariah, of the sons of the Kohathites; and of the sons of Merari, Kish son of Abdi, and Azariah son of Jehalelel;2 and of the Gershonites, Joah son of Zimmah, and Eden son of Joah. 13And of the sons of Elizaphan, Shimri and Jeuel;3 14and of the sons of Asaph, Zechariah and Mattaniah. And of the sons of Heman, Jehuel4 and Shimi; and of the sons of Jeduthun, Shemaiah and Uzziel. 15And they gathered their brethren, and sanctified themselves, and came at the command of the king, by the words of the Lord, to cleanse the house of the Lord. 16And the priests went into the interior of the house of the Lord to cleanse, 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 17Levites took it to carry it out abroad into the brook Kidron. And they began on the first of the first month to sanctify, and on the eighth day of the month they came to the porch of the Lord; and they sanctified the house of the Lord eight days, and in the sixteenth day of the first month they made 18an end. And they went in to Hezekiah the king, and said, We have cleansed all the house of the Lord, and the altar of burnt-offering and all its vessels, 19and the table of shew-bread and all its vessels. And all the vessels which King Ahaz in his reign cast away in his infidelity we have prepared and sanctified, and behold, they are before the altar of the Lord.
20And Hezekiah the king rose early and gathered the rulers of the city, and went up to the house of the Lord. 21And 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 bade the sons of 22Aaron the priests to offer them on the altar of the Lord. And they killed the cattle, and the priests received the blood and sprinkled it on the altar; and they killed the rams, and they sprinkled the blood upon the altar; and they killed the lambs, and they sprinkled the blood upon the altar. 23And they brought the he-goats of the sin-offering before the king and the congregation, and they laid their hands upon them. 24And the priests killed them, and offered their blood for sin upon the altar, to atone for all Israel; for the king had ordered the burnt-offering and the sin-offering for all Israel. 25And he set the Levites in the house of the Lord, with cymbals, with psalteries, and with harps, by the command of David, and Gad the kings seer, and Nathan the prophet; for by the Lord was the commandment by His prophets. 26And the Levites stood with the instruments of David, and the priests 27with the trumpets. And Hezekiah said to offer the burnt-offering on the altar; and when the burnt-offering began, the song of the Lord began also with the trumpets,5 and after the instruments of David king of Israel. 28And all the congregation worshipped, and the song was sung, and the trumpets sounded;6 the whole until the burnt-offering was ended. 29And when they made an end of offering, the king and all that were with him bowed down 30and worshipped. And Hezekiah the king and the princes said to the Levites to praise the Lord with the words of David and Asaph the seer; and they praised with gladness, and bowed down and worshipped.
31And Hezekiah answered and said, Now ye have filled your hand unto the Lord, draw nigh and bring sacrifices and thank-offerings into the house of the Lord: and the congregation brought sacrifices and thank-offerings, and every one that was willing of heart, burnt-offerings. 32And the number of the burnt-offerings, which the congregation brought, was seventy bullocks, a hundred rams, two hundred lambs; all these for a burnt-offering to the Lord. 33And the consecrated things were six hundred oxen and three thousand 34sheep. Only the priests were too few, and they could not flay all the burnt-offerings, and their brethren the Levites assisted them till the work was ended, and till the priests had sanctified themselves; for the Levites were more upright of heart to sanctify themselves than the priests. 35And also the burnt-offering was in abundance, with the fat of the peace-offerings, and the libations for the burnt-offering: and the service of the house of the 36Lord was established. And Hezekiah and all the people were glad that God had prepared the people; for the thing was done suddenly.
. The Passover: 2 Chronicles 30
2 Chronicles 30. . 1And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, to come to the house of the Lord at Jerusalem, to 2keep the passover unto the Lord God of Israel. And the king took counsel with his princes, and all the congregation in Jerusalem, to keep the passover in the second month. 3For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, nor had the people gathered 4, 5to Jerusalem. And the thing pleased the king and all the people. And they settled the thing, to issue a proclamation in all Israel, from Beer-sheba even to Dan, to come to keep the passover unto the Lord God of Israel at Jerusalem; 6for they had not kept it with a multitude as it was written. And the posts went with the letters from the hand of the king and his princes through all Israel and Judah, and at the command of the king, saying, Ye sons of Israel, return unto the Lord God of Abraham, Isaac, and Israel, and He will return to the escaped remaining to you from the hand of the kings of Assyria. 7And be not ye like your fathers and your brethren, who revolted against the Lord God of their fathers, and He gave them up to desolation, as ye see. 8Now be not stiff-necked like your fathers; yield yourselves to the Lord, and go into His sanctuary, which He hath sanctified for ever, and serve the Lord your God, that the hotness of His anger may turn from you. 9For if ye return to the Lord, your brethren and your children shall find compassion before their captors, and they shall return to this land; for the Lord your God is gracious and merciful, and He will not turn His face from you if ye return to Him.
10And the posts passed from city to city in the land of Ephraim and Manasseh 11and unto Zebulun; and they scoffed at them and mocked them. But some men of Asher and Manasseh and Zebulun humbled themselves, and 12came to Jerusalem. Also the hand of God was upon Judah to give them one heart to do the command of the king and the princes, by the word of the Lord.
13And much people assembled at Jerusalem to keep the feast of unleavened bread in the second month, a very great congregation. 14And they arose and took away the altars that were in Jerusalem; and all the altars for incense 15they took away, and cast into the brook Kidron. And they killed the pass-over on the fourteenth of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of the Lord. 16And they stood in their place after their rule, according to the law of Moses the man of God, the priests sprinkling the blood from the hand of the Levites. 17For there were many in the congregation that were not sanctified; and the Levites took charge of the killing of the passovers for all that were unclean, to sanctify them unto the Lord. 18For a multitude of the people, many from Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet they ate the passover not as it was written: for 19Hezekiah prayed for them, saying, The good Lord pardon7 every one That hath prepared his heart to seek God, the Lord God of his fathers, though 20not in the cleanness of the sanctuary. And the Lord heard Hezekiah, and 21healed the people. And the sons of Israel that were in Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests were praising the Lord day by day, with instruments of might to the Lord. 22And Hezekiah spake to the heart of all the Levites who had good understanding of the Lord: and they ate8 the feast seven days, offering sacrifices of peace, and confessing to the Lord God of their fathers.
23And the whole congregation resolved to keep other seven days with gladness. 24For Hezekiah king of Judah gave 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 many priests sanctified themselves. 25And all the congregation of Judah, and the priests and Levites, and all the congregation that came out of Israel, and the strangers 26that came from the land of Israel, and that dwelt in Judah, were glad. And there was great gladness in Jerusalem; for since the days of Solomon son of 27David king of Israel was not the like in Jerusalem. And the priests [and] the Levites9 arose and blessed the people: and their voice was heard, and their prayer came up to His holy dwelling, to heaven.10
. Further Religious Reforms of Hezekiah: 2 Chronicles 31
2Ch 31:1.And when all this was finished, all Israel that were present went out to the cities of Judah, and brake the statues, and cut down the asherim, and pulled down the high places and the altars out of all Judah and Benjamin, and in Ephraim and Manasseh, completely: and all the sons of Israel returned, every man to his possession, unto their cities.
2And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, of the priests and the Levites for burnt-offering and peace-offering, to minister, and to thank, and to 3praise in the gates of the camp of the Lord. And the kings portion of his property for burnt-offerings, for the burnt-offerings of the morning and of the evening, and the burnt-offerings for the sabbaths, and the new moons, and 4the set feasts, as it is written in the law of the Lord. And he said to the people, the inhabitants of Jerusalem, to give the portion of the priests and 5the Levites, that they might be stedfast in the law of the Lord. And when the word came forth, the sons of Israel brought abundantly the first-fruits of corn, must, and oil, and honey, and all the increase of the field; and the tithe 6of all they brought in abundance. And the sons of Israel and Judah that dwelt in the cities of Judah, they also brought the tithe of oxen and sheep, and the tithe of holy things11 consecrated unto the Lord their God, and laid them in heaps. 7In the third month they began to lay down the heaps, and 8in the seventh month they finished them. And Hezekiah and the princes came and saw the heaps, and they blessed the Lord and His people Israel. 9And Hezekiah inquired of the priests and Levites concerning the heaps. 10And Azariah the chief priest, of the house of Zadok, answered him and said, Since they began to bring the offerings into the house of the Lord, we have eaten and been satisfied, and left in abundance; for the Lord hath blessed His 11people, and this great store is left. And Hezekiah said to prepare chambers 12in the house of the Lord, and they prepared them. And they brought in the offerings and the tithe and the consecrated things faithfully; and over them Conaniah12 the Levite was ruler, and Shimi was second. 13And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah were overseers under Conaniah12 and his brother Shimi, by the appointment of Hezekiah the king, and Azariah 14the ruler of the house of God. And Kore, son of Jimnah the Levite, the porter toward the east, was over the freewill-offerings of God, to distribute 15the offering of the Lord, and the most holy things. And by him stood Eden, and Minjamin, and Jeshua, and Shemaiah, Amariah, and Shechaniah in the cities of the priests, with truth to give to their brethren, in the courses, to the 16great as to the small. Beside their register of males from three years old and upward, to every one that entereth into the house of the Lord, for the 17rate of each day, for their service in their charges by their courses. And the register of the priests by their father-houses; and the Levites from twenty years old and upward, in their charges by their courses. 18And to the register of all their little ones, their wives, sons, and daughters, for all the congregation; for in their faithfulness they sanctified themselves in the holy thing. 19And for the sons of Aaron the priests, in the fields of the suburbs of their cities, in every city [were appointed] men who were expressed by name, to give portions to every male among the priests, and to all the register of the Levites. 20And Hezekiah did thus in all Judah, and did that which was good and right and true before the Lord his God. 21And in every work which he began in the service of the house of God, and in the law and the commandment to seek his God, with all his heart he did, and prospered.
. Expedition of Sennacherib against Jerusalem, and averting of the threatened Danger by Divine Help: 2Ch 32:1-23
2Ch 32:1.After these events, and this faithfulness, Sennacherib king of Assyria came and entered into Judah, and besieged the fenced cities, and thought 2to break into them for himself. And Hezekiah saw that Sennacherib was come, and his face was for war against Jerusalem. And 3he took counsel with his princes and his mighty men to stop the waters of the fountains, which 4were without the city; and they helped him. And much people was gathered, and they stopped all the fountains, and the brook that flowed through the land,13 saying, Why should the kings of Assyria come and find much water? 5And he strengthened himself, and built up all the wall that was broken, and raised it to the towers,14 and another wall without, and strengthened Millo in the city of David, and made weapons in abundance, and shields. 6And he set captains of war over the people, and gathered them to him in the broad 7way at the gate of the city, and spake to their heart, saying, Be brave and strong, fear not nor be dismayed for the king of Assyria, nor for all the multitude that is with him; for with us is more than with him. 8With him is an arm of flesh; and with us is the Lord our God, to help us, and to fight our battles: and the people relied upon the words of Hezekiah king of Judah.
9After this Sennacherib king of Assyria sent his servants to Jerusalem, and he himself stood against Lachish, and all his power with him, against Hezekiah king of Judah, and against all Judah that was at Jerusalem, saying, 10Thus saith Sennacherib king of Assyria, Whereon do ye trust, and why sit ye in restraint in Jerusalem? 11Doth not Hezekiah mislead you to deliver you to die by hunger and thirst, saying, The Lord our God shall deliver us from 12the hand of the king of Assyria? Hath not this Hezekiah removed his high places and his altars, and said to Judah and to Jerusalem, saying, Before one altar shall ye worship, and burn incense upon it? 13Know ye not what I and my fathers have done to all the peoples of the lands? Have the gods of the nations of the lands been at all able to deliver their lands from my hand? 14Who was there among all the gods of these nations, that my fathers extirpated, that could deliver his people out of my hand, that your God should be able to 15deliver you from my hand? And now let not Hezekiah deceive you nor seduce you in this way, neither believe him; for no god of any nation or kingdom was able to deliver his people from my hand, nor the hand of my fathers; much more your God shall not deliver you from my hand. 16And his servants spake yet more against the Lord, and against Hezekiah His servant. 17And he wrote a letter to rail on the Lord God of Israel, and to speak against Him, saying, Like the gods of the nations of the lands who have not delivered their people from my hand, so shall not the God of Hezekiah deliver His 18people from my hand. And they cried with a loud voice, in the Jewish tongue, to the people of Jerusalem that were on the wall, to affright them and trouble them, that they might take the city. 19And they spake to the God of Jerusalem as against the gods of the peoples of the earth, the work of mens hands.
20And for this Hezekiah the king, and Isaiah son of Amoz the prophet, 21prayed and cried to heaven. And the Lord sent an angel, and cut off every valiant hero and leader and captain in the camp of the king of Assyria: and he returned with shame of face to his own land; and he came into the house of his god, and they that came out of his own bowels15 there slew him with 22the sword. And the Lord saved Hezekiah, and the inhabitants of Jerusalem, from the hand of Sennacherib king of Assyria, and from the hand of all,16 and defended them around. 23And many brought a gift to the Lord at Jerusalem, and jewels to Hezekiah king of Judah; and he was exalted in the eyes of all nations thereafter.
. Sickness, Remaining Years, and End of Hezekiah: 2Ch 29:24-33
24In those days Hezekiah was sick unto death, and he prayed unto the 25Lord: and He spake unto him, and gave him a sign. And Hezekiah repaid not according to the benefit done to him; for his heart became proud, and 26there was indignation against him, and against Judah and Jerusalem. And Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem; and the indignation of the Lord came not upon them in the days of Hezekiah.
27And Hezekiah had very much riches and glory; and he made himself treasuries for silver, and gold, and precious stones, and spices, and shields, and 28all articles of desire. And storehouses for the increase of corn, and must, and 29oil; and stalls for all kinds of cattle, and flocks for the folds.17 And he made him cities, and possession of flocks and herds in abundance; for God 30had given him very much substance. And this Hezekiah stopped the upper outflow of the water of Gihon, and led it18 straight down to the west of the 31city of David: and Hezekiah prospered in all his work. And so in the case of the ambassadors of the princes of Babel, who sent to him to inquire of the wonder that was done in the land, God left him, to try him, to know all that was in his heart.
32And the rest of the acts of Hezekiah, and his kindness, behold, they are written in the vision of Isaiah the prophet, son of Amoz, in the book of the kings of Judah and Israel. 33And Hezekiah slept with his fathers, and they buried him in the height of the sepulchres of the sons of David; and all Judah and the inhabitants of Jerusalem gave him glory in his death: and Manasseh his son became king in his stead.
EXEGETICAL
Preliminary Remark.While the military and political side of the reign of Hezekiah, its relation to the Assyrian monarchy, its threatened annihilation by the invasion of Sennacherib, with the divine deliverance from this catastrophe, the later sickness and recovery of the king, and his proceedings with ambassadors of Babylon,while all this is much more fully narrated in the books of Kings (2Ki 18:8 to 2Ki 20:9), and in the parallel records of the book of Isaiah, than here, our author, on the contrary, treats much more fully and clearly of the reformation of worship by Hezekiah at the beginning of his reign, his cleansing and reconsecration of the temple, his grand and general celebration of the passover, in which many north Israelites participated, and his other measures for the order and purification of religious life. To the sections concerning this inner religious and theocratic side of the regin of Hezekiah, 2 Chronicles 29-31, correspond in 2 Kings merely the seven introductory verses of 2 Chronicles 18, so that almost the whole contents of those three chapters are peculiar to the Chronist.
1. Hezekiahs Beginnings: the Cleansing and Consecration of the Temple: 2 Chronicles 29.Hezekiah became king. , the fullest form of this name, signifies whom Jehovah strengthens, as the somewhat shortened , Isa 37:1 ff., or , 2Ki 18:1 ff., means strength of Jehovah. The Assyrian monuments present the form Ha–Za–ki–ya–hu, corresponding to that of Isaiah; see Schrader, p. 168 ff. Moreover, 2Ch 29:1-2 agree almost throughout with 2Ki 18:1-3. for the chronology see Evangelical and Ethical Reflections, No. 3.
2Ch 29:3-19. The Cleansing of the Temple.He in the first year of his reign, in the first month, that is, in Nisan, the first month of the ecclesiastical year, not (as Caspari thinks, Beitrge zur Einleitung in das Buch Jesaia, p. 111) in the first month of the reign of Hezekiah. How long, that is, how many months, he had reigned when he in the first month of the new year began his measures of reform, remains uncertain; the assumption of Von Gumpach (Die Zeitrechn. der Babylonier und Assyrer, p. 99) and Bertheau, that Hezekiahs reign began with the first month (Tisri) of the previous year, appears a bare conjecture in face of the indefiniteness of the statement in our text.And renewed them, repaired thema renovating process which is more exactly described in 2Ki 18:16 as an overlaying with gold plate.
2Ch 29:4. And assembled them in the broad way of the east, not perhaps, in the inner court (Bertheau, Kamph.), but in an open area outside the whole temple building, on the south-east or east; comp. Ezr 10:9, Neh 8:1; Neh 8:3; Neh 8:16.
2Ch 29:5. Now sanctify yourselves, an indispensable prerequisite for a worthy and effectual performance of the business of cleansing the temple; comp. 2Ch 29:15 and Exo 19:10. On , filthiness as a designation of idolatry, comp. Lam 1:17; Ezr 9:11; and the synonym in 2Ch 29:16.
2Ch 29:6. For our fathers have transgressedAhaz and his contemporaries, for the statement in 2Ch 29:7 suits these only. On to turn the back (properly give), comp. Neh 9:29.
2Ch 29:7. They have also shut the doors of the porch, and thus of the whole temple, for only through the porch was there access to the holy and most holy place; comp. 2Ch 28:24, where also the new alter of burnt-offering erected by Ahaz in the court after the heathenish model is mentioned, which the Chronist, according to our passage (nor offered burnt-offering) regarded by no means as a lawful place of worship.
2Ch 29:8. And the displeasure of the Lord, etc.; comp. 2Ch 19:2; 2Ch 19:10, 2Ch 29:18, 2Ch 32:25; and for the following strong terms: horror, astonishment, and hissing, Deu 28:25; Jer 19:8; Jer 24:9; Jer 25:9; Lam 2:15; and also 2Ch 30:7. For 2Ch 29:9 comp. the Evangelical and Ethical Reflections on the verse before, No. 3
2Ch 29:10. Now it is in my heart; comp. 2Ch 6:7, 2Ch 9:1;1Ch 22:7; 1Ch 28:2.
2Ch 29:11. My sons, familiar, persuasive address, as in Pro 1:8, etc.Now delay not, literally, withdraw yourselves not (, Niph. of ; comp. Job 27:8). on b, comp. 2Ch 26:18; 1Ch 23:13; Deu 10:8.
2Ch 29:12. Then the Levites arose. Of the following fourteen names, Joah son of Zimmah, and Kish son of Abdi, occur already in the Levitical genealogy, 1Ch 6:5 f., 29; Mahath, Eden, and Jehiel recur in 2Ch 31:13-15.
2Ch 29:13. And of the son of Elizaphan, Shimri. That of this family two Levites are expressly mentioned, is explained by the high repute which Elizaphan or Elzaphan, son of Uzziel, son of Kohath (Exo 6:18), enjoyed as prince of the house of Kohath in the time of Moses (Num 3:30). Hence their co-ordination here, on the hand, with the three Levitical head families, and on the other with the three singing families of Asaph, Heman, and Jeduthun.
2Ch 29:15. And they gathered their brethren, the remaining Levites present in Jerusalem.At the command of the king by the words of the Lord; comp. 2Ch 30:12; 1Ch 25:5. The kings command was founded on the divine prescription of the law.
2Ch 29:16. And the priests brought out all the uncleanness into the court, all the sacrificial vessels employed in idolatry, perhaps also the remains of the idolatrous offerings, and the like. For , see on 2Ch 29:5; for the brook Kidron, comp. 2Ch 15:16, 2Ch 30:14.
2Ch 29:17. They began on the first of the first month. On the first eight days of the month they employed themselves in the cleansing of the court, the eight following in that of the temple itself, so that they ha finished on the sixteenth.
2Ch 29:19. And all the vessels which King Ahaz cast away; comp. 2Ch 11:14. These are the brazen altar of burnt-offering, the brazen sea, and lavers on the stands; see 2Ki 16:14; 2Ki 16:17. For , abbreviated form of (1Ch 29:16), see Ew. 196, b.And behold, they are before the altar of the Lord, the altar of burnt-offering.
2Ch 29:20-30. The sacrifices at the Reconsecration of the Temple.
2Ch 29:21. And they brought seven bullocks. The seven bullocks, rams, and lambs were, as the sequel shows, to serve as a burnt-offering, the seven he-goats, 2Ch 29:23, as a sin-offering; comp. Ezr 8:35.
2Ch 29:22. And the priests received the blood, took it, as in 2Ch 29:16.
2Ch 29:23. Laid their hands upon them, leaned their hands upon them, comp. Lev 1:4, from which it moreover follows that this laying on of hands took place also in the burnt-offerings. Perhaps it is specially mentioned only in the case of the sin-offering, because the circumstance that the king and the congregation (naturally its representatives, the princes) directly laid their hands on the sin-offering clearly exhibited the relation of the expiatory act to the whole of Israel; comp. the following verse.
2Ch 29:24. And the priests offered their blood for sin upon the altar, literally, made their blood to atone; , as in Lev 4:30; Lev 4:34; Lev 9:15. The whole of Israel is not merely the southern kingdom (Judah and Benjamin), but, as 2Ch 30:5 ff. shows, the whole of the twelve tribes; Hezekiahs great expiatory act was intended to affect even the Ephraimites.
2Ch 29:25. And he set the Levites with cymbals; comp. 1Ch 15:16, and with respect to the command of David, 2Ch 8:14. For Gad and Nathan as counsellors and assistants of David in his arrangement of the temple service, comp. 1Ch 21:29. By His prophets, by the hand of His prophets, is an explanatory apposition to , and denotes that the divine commandment is accomplished by the instrumentality of the prophets.
2Ch 29:26. With the instruments of David, with the instruments introduced into the divine service by David; comp. 1Ch 23:5; 1Ch 15:16.
2Ch 29:27. And when the burnt-offering began, the song of the Lord began, that is, the praise of the Lord by singing with musical accompaniment; comp. 1Ch 16:42; 1Ch 25:7.And after the instruments of David, literally, at the hands of the instruments of David; comp. 1Ch 6:16; 1Ch 25:2-3; 1Ch 25:6; 2Ch 23:18. The instruments of David appear, accordingly, as governing and leading the whole musical performance, according to a view of the relation between singing and music somewhat different from the modern.
2Ch 29:28. And the song was sung, properly, was singing, sounded. The sense of the whole verse is obvious: during the whole time of the offering the praising musical performance continued. Accordingly 2Ch 29:30 also must be understood not as if the Levites had struck up a song of praise on the close of the offering at the command of the king, but in the sense of a supplementary notice of this, that they were Davidic and Asaphic songs, which the Levitical singers performed during the solemnity. Asaph is here called a seer (), as elsewhere also Heman (1Ch 25:5) and Jeduthun (2Ch 35:15).And they praised with gladness, even unto gladness, as in 1Ch 15:16.
2Ch 29:31-36. The Presenting of Sacrifices, Thank-Offerings, and Free-Will Offerings, as the Closing Act of the Consecration.Now ye have filled your hand unto the Lord, have consecrated yourselves to His service; comp. 2Ch 8:9; Exo 28:41; Exo 32:29, etc. The words appear addressed only to the priests; but as the following sentence; Draw nigh and bring sacrifices and thank-offerings, etc., according to 2Ch 29:32 ff., applies to the whole community, this is to be considered as included with the priests, and participating in their office. Our passage belongs, therefore, to the Old Testament testimonies for the universality of the priestly dignity in the kingdom of God, like Exo 19:6; Hos 4:6; Isa 61:6.Sacrifices and thank-offerings, that is, perhaps, sacrifices even thank-offerings, or sacrifices as thank-offerings; for, according to Lev 7:11; Lev 7:16, the thank-offerings () appear as a special class of sacrifices ( or ), along with vows and free-will offerings.
2Ch 29:33. And the consecrated things,, the holy things; here the animals presented as thank-offerings. This is clear not only from 2Ch 29:32, but also from such passages as 2Ch 35:13; Neh 10:34.
2Ch 29:34. Only the priests were too few, and they could not flay all the burnt-offerings. In private burnt-offerings the flaying of the animal was the business of the worshipper, Lev 1:6; but in those presented on festivals in the name of the community, it was the business of the priests, in which, because it had no specially priestly character, the Levites might help (Keil).On , strengthen, here assist, comp. 2Ch 28:20; Ezr 6:22.For the Levites were more upright of heart to sanctify themselves than the priests, who, perhaps because they were nearer the court, were more deeply involved in the idolatrous movement under Ahaz. , properly, rectiores animo, better inclined, under a more righteous impulse.
2Ch 29:35. And also the burnt-offering was in abundance, the voluntary burnt-offerings, 2Ch 29:31 f. (70 oxen, 100 rams, 200 lambs in number), which were added to the proper sacrifice of consecration; and hence the burden of labour on the priests was very great. For the fat pieces next mentioned, comp. Lev 3:3-5; for the libations as an accompaniment of the burnt – offering, Num 15:1-16.And the service of the house of the Lord was established, prepared, arranged; comp. 2Ch 29:36; 2Ch 35:10; 2Ch 35:16. The service () is the regular sacrificial worship in the temple, not its cleansing and consecration, as Berth, thinks.
2Ch 29:36. Were glad that God had, etc.; = ; comp.1Ch 26:28. This refers not, perhaps, to the willingness of the people, which God effected by His grace (Ramb., Berth.), but the cleansing of the temple and restoration of the true theocratic worship, which was accomplished by the willing part taken by the people.For the thing was done suddenly, with unexpected readiness; comp. 2Ch 29:3.
2. The Passover: 2 Chronicles 30.
2Ch 30:1-12. Preparations for it.And wrote letters also to Ephraim and Manasseh, to those belonging to the northern kingdom, who are here named by their chief tribes; comp. 2Ch 30:5; 2Ch 30:10.
2Ch 30:2. And the king took counsel (comp. 2Ch 25:17) to keep the pass-over in the second month. Such an after-celebration of the passover is permitted by the law, Num 9:6-13, to those who, from Levitical defilement, or being on a journey, were prevented from celebrating it at the right time, on the 14th Nisan. On this decision of the law Hezekiah here rests in transferring the whole celebration from the first to the second month, because, as is expressly stated, 2Ch 30:3, those two cases of hindrance (impurity of the priests, and distance of the greater part of the people from Jerusalem) were actually involved. Peculiar, yet destitute of sufficient ground, is the assumption of Hitzig (Gesch. p. 219), that the law in Num 9:6 ff. was first occasioned by Hezekiahs after-celebration of the passover, even as almost all the laws of the fourth book of Moses originated in the times of Hezekiah.
2Ch 30:3. Because the priests had not sanctified themselves sufficiently., compounded of , , and , signifies properly, to that which was enough, ad sufficientiam, and, in connection with , expresses here the thought that a sufficient number of sanctified Levitically clean priests could not be ready in the month of Nisan to celebrate the passover at that time ( ); comp. 2Ch 29:34. Observe, moreover, how clearly the contents of this verse, as well as the following, point to this, that the celebration of the passover, of which it treats, was to take place, and did take place, in the next month, after the consecration of the temple, and therefore in the first year of Hezekiahs reign. Comp. at the close of this chapter.
2Ch 30:5. And they settled the thing, resolved upon it; comp. 2Ch 33:8; Neh 10:33. For the proverbial form: from Beer-sheba even to Dan, to designate the whole territory of Israel, comp. Jdg 20:1; 1Sa 3:20; 2Sa 3:10, etc.; see above on 2Ch 19:4.For they had not kept it with a multitude; so is most probably to be taken. The celebration should take place with a numerous concourse of people; comp. 2Ch 30:13; Ezr 3:4. The explanation followed by Kimchi, then by Luther, and recently by de Wette: For not for a long time, is verbally inadmissible (comp. for , in the sense of in multitude, numerous, also 2Ch 30:24). A statement also follows in 2Ch 30:26 of the length of time during which the passover had not been celebrated by great numbers.
2Ch 30:6. And the posts went, the royal couriers (whether belonging directly to the kings guards is, notwithstanding 2Ch 23:1 ff., uncertain); comp. Est 3:13; Est 3:15; Est 8:14.Remaining to you from the hand of the kings of Assyria, of Tiglath-pileser and his viceroys (archons, eponyms); see on 2Ch 28:16. Pul (whether different from Tiglath-pileser, comp. on 1Ch 5:26) cannot be here intended, because he led no Israelites captive; see 2Ki 15:19. Neither can Shalmaneser be meant, as he came to the throne almost at the same time with Hezekiah, and his invasion took place in the sixth year of this king, while that which is here recorded belongs to the first year; see under 2Ch 30:27.
2Ch 30:8. Now be not stiffnecked like your fathers, since the time of Jeroboam. On making the neck stiff = being stiffnecked, comp. 2Ki 17:14; Neh 9:16 f.; on giving the hand, for yielding oneself, vowing allegiance to, 2Ki 10:15; Ezr 10:19; Eze 17:18 (as also 1Ch 29:24, Lam 5:6, submit to); for the close of the verse, 2Ch 29:10.Your brethren and your children shall find compassion before, literally, shall be for compassion before your captors; comp. Neh 1:11.
2Ch 30:10. And unto Zebulun; thus not quite to the extreme north border (not literally even to Dan, 2Ch 30:5). Observe the concrete historical character of this notice, by no means favouring the suspicion of a pure fiction of these reports on the part of our author. The messengers also might very easily reach Zebulun (and the southern Asher, 2Ch 30:11) in the interval between the 16th Nisan (2Ch 29:17) and the 14th of the following month; they could scarcely have travelled to the more northern Naphtali, next to Dan (Laish), and North Asher. But these most northern parts of the country had been quite wasted and depopulated by Tiglath-pileser; see 2Ki 15:29. That which is here stated (2Ch 30:10-11) agrees still less with the hypothesis of Caspari and Keil, that all that is related in our chapter happened in the time after the fall of Samaria (see under 2Ch 30:27), as the artificial attempts at adaptation by Keil show.
2Ch 30:12. Also the hand of God was upon Judah to give them one heart. The phrase: , here sensu bono of the blessed effect of the divine power (comp. Ezr 8:22), otherwise usually in the sense of judicial punishment (Exo 9:3; Deu 2:15, etc.).By the word of the Lord; comp. 2Ch 29:15.
2Ch 30:13-22. The Festival itself.Took away the altars; those erected by Ahaz for idolatrous burnt-offerings and incense; comp. 2Ch 28:24.
2Ch 30:15. And the priests and the Levites were ashamed; a clause referring to 2Ch 30:3, which points by way of supplement to this, that the present full participation of the Levitical spirituality, in contrast with the former deficiency (especially with regard to the priests, 2Ch 29:34), was owing to the feeling of shame meanwhile awakened in the whole order on account of their former participation in idolatry.
2Ch 30:16. And they stood in their place., place, stand, as 2Ch 35:10; Dan 8:17-18.After their rule; comp. 1Ch 6:17.The priests sprinkling the blood from the hand of the Levites, that is, the Levites handed them the blood to sprinkle on the altar. That the Levites here did this, whereas this handing of the blood was the part of the several worshipping householders (2Ch 35:6; Ezr 6:20), is explained, 2Ch 30:17, by pointing out that only the Levites were as yet all properly cleansed, and not the remaining multitude ( here, and 2Ch 30:18, a neuter substantive before the preposition, and not an adverb, as in Psa 120:6).
2Ch 30:18. Many from Ephraim and Manasseh, Issachar and Zebulun. The Chronist reports this not from an excess of national feeling, as if he wished to represent the whole northern kingdom as subjected to the Jewish king Hezekiah (H. Schultz, Theologie des Alten T. ii. 309), but simply because some of the tribes of the northern kingdom, then governed by Hosea, and already on the verge of total ruin, had sent representatives to the passover of Hezekiah, to signify that the feeling of national guilt was awakened in them in all its strength. That in 2Ch 30:11 the tribes of Asher, Manasseh, and Zebulun, but here Ephraim, Manasseh, Issachar, and Zebulun, are named as humbled (returning penitent to the theocratic centre of worship), appears to rest on definite historical grounds, the nature of which we cannot now determine.Yet they ate the pass-over not as it was written, as Levitically unclean, and thus contrary to the precept, Num 9:6; comp. Josephus, de B. Jud.vi. 9.3, and under 2Ch 30:26.The good Lord pardon. With these closing words of 2Ch 30:18 ( ) are to be immediately connected, notwithstanding the Masoretic division of the verses, the initial words of 2Ch 30:19 : Every one that hath prepared his heart to seek God. stands thus before the relative sentence, 2Ch 30:19 [rather before ], without (as , 1Ch 15:12). On , in the sense of forgiving, comp. Psa 65:4; Lev 16:6; Lev 16:11.Though not in the cleanness of the sanctuary, though they did not strictly comply with the legal prescriptions concerning the purity to be observed in approaching the sanctuary. A remarkable mildness and almost evangelical freedom of view are expressed in these words.
2Ch 30:20. And healed the people, forgave their guilt, healed them in an ethical respect; comp. Psa 41:5; Hos 14:5; Jer 3:22. The healing of disease or of death, that was to be apprehended as punishment for their guilt (Lev 15:31), is scarcely intended (against Berth. and Kamph.).
2Ch 30:21. And the sons of Israel that were in Jerusalem, were found; comp. 2Ch 29:29, 2Ch 31:1.With instruments of might to the Lord, instruments by which they ascribed might to the Lord, glorified His might (comp. Psa 29:1), therefore with instruments for praising the might of the Lord. Interesting, but not quite certain, is the interpretation of Kamphausen, who takes by itself in the sense: with instruments of might, that is, with loud sound.
2Ch 30:22. And Hezekiah spake to the heart of all the Levites, spake hearty, loving, encouraging words to them.Who had good understanding of the Lord, of the service of the Lord.And they ate the feast seven days. We are scarcely to read, with the Sept. (see Crit. Note): And they completed the feast; for the reading: eat the feast, appears simply modelled after the known: eat the passover, as the following: offering sacrifices of peace, clearly shows (comp. also Psa 118:27). Moreover, the collective worshippers, not merely the Levites and priests, are the subject.And confessing to the Lord God of their fathers, namely, with praise and thanksgivingnot, perhaps, with penitent confession of their guilt, as some of the ancients thought. is quite the of the Hellenistic Greek (and so of the Sept. in our passage).
2Ch 30:23-27. The Feast of Seven Days after the Passover.Resolved to keep (make) other seven days with gladness. , adverbial accusative for
2Ch 30:24. For Hezekiah . . . gave to the congregation (properly, heaved, gave as a heave-offering; comp. 2Ch 35:7) a thousand bullocks, etc.; that is, the king and princes had contributed victims so liberally for the passover, that they had not consumed the whole during the seven days of the feast, but had still provision for so long an after-feast.And a great many priests sanctified themselves; the extraordinary abundance of offerings could thus be overtaken; comp. 2Ch 30:3; 2Ch 29:34.
2Ch 30:25. And the strangers that came from the land of Israel, and that dwelt in Judah. These strangers () from Israel and Judah are here, as certainly as they were distinct from the congregation that came out of Israel ( = Ephraim), that is, from the Ephraimites mentioned 2Ch 30:11; 2Ch 30:18, actually strangers, that is, proselytes. It is otherwise in 2Ch 15:9, where those dwelling as strangers among the Jews, from Ephraim and Manasseh and Simeon, are simply the Israelites that have migrated thence.
2Ch 30:26. For since the days of Solomon was not the like in Jerusalem, no so fair and sublime a festival celebrated by so great a multitude. But the point of comparison is perhaps not any passover under Solomon, but rather the feast of the consecration of the temple under this king (2Ch 7:1-10). This resembles the passover of Hezekiah in this respect, that, with the feast of tabernacles following, it lasted also fourteen days. Because this only is intended, and not any passover of Solomon, there is no contradiction between our passage, or in general between that which is depicted in our chapter and 2Ch 35:18, and 2Ki 23:22. If in the latter passage it is said of Josiahs passover: There was not holden such a passover from the days of the Judges, this remark refers, in the first place, to the purity and legitimacy of the feast; and in this respect the present celebration by Hezekiah was defective, just as our author has expressly acknowledged.
2Ch 30:27. And the priests (and) the Levites arose; comp. Crit. Note. That the benediction of the priests was heard, and actually penetrated to His (Gods) dwelling in the heaven, our historian might conclude with sufficient certainty, from the further gladness and elevation of heart which he had to recount in the two following chapters of Hezekiahs reign (in its inner as well as outer aspect).
On the date of Hezekiahs passover, first Keil (Komment. zu den Bchern der Knige, 1845, p. 515 f.), then Caspari (Beitrge zur Einleitung in das Buch Jesaia, p. 109 ff.), and again Keil (Komment. zur Chron. p. 343 ff.), laid down the opinion that it was held not in the first year of his reign, in the next month after the cleansing of the temple, but considerably later, namely, after the destruction of the kingdom of the ten tribes, in his sixth year. Against this assumption, and for the usual view, according to which the Chronist in our chapter means to report something immediately following the feast of the consecration described in 2 Chronicles 29 : speak1. The consec. in at the beginning of 2Ch 30:1; 2 Chronicles 2. The statement in 2Ch 30:3, that the priests had not sanctified themselves sufficiently, which clearly refers to 2Ch 29:34, and does not at all permit the interposition of a period of six years between the two chapters; 3. The naming of the second month in 2Ch 30:2, which is certainly to be understood from 2Ch 29:3; 2Ch 29:17 (the first month, that is, Nisan, in the first year of his reign), and therefore to be referred to the first year of Hezekiah. To these in themselves decisive grounds, which Keil vainly endeavours in a long discussion to invalidate, are to be added, as further cogent arguments4. The circumstance that our author, if he had actually meant to represent the passover as instituted after the fall of Samaria and the destruction of the northern kingdom, and even with reference to the condition and necessity of the population occasioned by this catastrophe, must have expressly said so, as such an important motive for including the Ephraimites as partakers in the feast could not have been passed over in silence; 5. The circumstance that the manner in which these northern guests and their seats are mentioned in 2Ch 30:6; 2Ch 30:10 f. and 18 suits only the time after the invasion of Tiglath-pileser, not that after the fall of Samaria (see on these passages, especially 2Ch 30:11); 6. The circumstance that the description given in 2Ch 30:10-12 of the preparations for the festival, compared with the opening of the description of the feast itself in 2Ch 30:13, makes only a short duration of these preparations probable; 7. And lastly, the circumstance that the appearance of a not inconsiderable number of communicants from the northern kingdom agrees very well with that which is attested in 2Ki 17:2 of the comparatively pious and theocratic character of Hosea, the last king of Ephraim, and, on the contrary, can scarcely be reconciled with the report there, 2Ch 30:24 ff., given concerning the moral and religious condition of the population left in the northern kingdom after the defeat of Hosea and the fall of Samaria. The usual assumption, which makes the temple consecration and the passover to take place in immediate succession in the first year of Hezekiah, appears from all this to be most agreeable to the text, and alone truly corresponding with the historical relations that have to be taken into account.
3. Further Religious Reforms of Hezekiah: 2 Chronicles 31.On 2Ch 31:1, comp. 2Ki 18:4, where, however, on the one hand, the destruction of the images and altars also in Ephraim and Manasseh is not mentioned; on the other hand, the breaking of the figure of the brazen serpent (Nehushtan) is narrated, which our report does not expressly mention.All Israel that were present; comp. 2Ch 30:21. For the statues (monuments) and asherim, comp. on 2Ch 14:2.And in Ephraim and Manasseh completely. With reference to Ephraim and Manasseh, that is, the northern kingdom (comp. 2Ch 30:10), this completely ( ) is naturally to be understood cumgrano salis, and not to be pressed as a strictly literal statement. The report that in Manasseh and Ephraim also the places of idolatrous worship were removed, could scarcely, on account of 2Ki 17:24 ff., be brought into harmony with the assumption of Keil that these facts are to be placed after 722 b.C.
2Ch 31:2. And Hezekiah appointed . . . after their courses, according to the classification originating with David; comp. 1 Chronicles 24; 2Ch 8:14.Every man according to his service, properly, at the mouth of his service; comp. Num 7:5; Num 7:7.In the gates of the camp of the Lord, in the temple as well as in the court of the priests; comp: 1Ch 9:18 ff.
2Ch 31:3. And the kings portion of his property for burnt-offerings, that is, the king furnished what he had to contribute to the burnt-offering in victims out of his possession (which is described underneath, 2Ch 32:27 ff., as very great). Comp. the prescriptions of the law that here come into account, Num 28:3 ff; Num 29:1 ff.
2Ch 31:4. And he said to the people . . . to give the portion of the priests and Levites, namely, the firstlings and tithes of the increase of the cattle and the field; see Exo 23:19; Num 18:12; Num 18:21 ff.; Lev 27:30-33. The motive, that they might be stedfast in the law of the Lord, expresses the thought, that in order to fulfil their official duties they must be able to live free and untrammelled by earthly cares; comp. Neh 13:10 ff.; 1Co 9:4 ff.; 2Th 3:9; 1Ti 5:17 f.
2Ch 31:5. And when the word came forth, properly, spread forth; comp. Job 1:10. The sons of Israel there mentioned are first only the inhabitants of Jerusalem, as 2Ch 31:6 shows, for there first is mention made of the remaining sons of Israel (immigrants from the northern kingdom) and sons of Judah.
2Ch 31:6. And the tithe of holy things consecrated unto the Lord their God. If in Num 18:8 ff. not tithe () but heave-offerings () of all consecrated things, that is, of all the consecrated gifts of the Israelites, are said to fall to the Levites, this difference from our statement is only apparent, not warranting any emendation of the text after the reading of the Sept. ( , , etc.; see Crit. Note). This is merely a diversity of the phrase; what is called, Numbers 18, terumoth, is here designated tithe, because the terumoth were in like manner a remnant of that which was consecrated to the Lord, as the tithe was a remnant of all the cattle and field produce (rightly Keil. against Berth, and Kamph.).
2Ch 31:7. In the third month they began to lay down, or found; to form the heaps by gathering together the gifts in grain. The third month, in which Pentecost falls, is the time of the finished harvest, as the seventh month (with the feast of tabernacles) is that of the finished fruit and wine harvest. For the form , with dag. in , see Ew. 245 a.
2Ch 31:9-19. The Application and Preservation of the Collected Gifts.Inquired . . . concerning the heaps, he inquired how it came that so great a quantity of gifts was accumulated. Only to this meaning of his question does the following answer of the high priest correspond, especially the closing sentence of it.
2Ch 31:10. And Azariah the chief priest. Whether this be the same as the Azariah occurring, 2Ch 26:17, in the history of Uzziah, forty years before, is at least very uncertain.And this great store is left, literally, and that which is left (forms) this great store. Perhaps simply is to be read instead of (Kamph.).
2Ch 31:11. And Hezekiah said to prepare in the house of the Lord, perhaps not new store-rooms (, as 1Ch 9:26), but only a portion of those already built by Solomon (1Ki 6:5) for the reception of the stores (, as 1Ki 6:19).
2Ch 31:12. And they brought in the offerings, the first-fruits, 2Ch 31:5. On the word faithfully, conscientiously, comp. 2Ch 19:9.And over them, over the first-fruits, tithe, and consecrated things. For the name Conanjahu, comp. the Crit. Note; for the term second (next after him), , see 1Ch 5:12; 2Ki 25:18.
2Ch 31:13. And Jehiel, and Azaziah, and Nahath. Two of these names, Jehiel and Nahath, occurred also in 2Ch 29:12; 2Ch 29:14; whether they refer to the same persons is doubtful.Overseers under Conaniah, literally, at the hand of Conaniah.By the appointment of Hezekiah, or by his order. The Azariah, ruler of the house of God, named along with the king is the high priest named 2Ch 31:10 (comp. 1Ch 9:11).
2Ch 31:14. And Kore . . . the porter toward the east; comp. 1Ch 9:18. It was his part to distribute the offering of the Lord, the portion of the peace-offering belonging to the Lord, and by him transferred to the priests (Lev 7:14; Lev 7:32; Lev 10:14 f.), and the most holy things, the part of the sin and trespass offerings to be eaten by the priests in the temple (Lev 6:10; Lev 6:22; Lev 7:6).
2Ch 31:15. And by him (properly, at his hand, 2Ch 31:13), under him, under his oversight.With truth (comp. 2Ch 31:12). This the Vulg. perhaps rightly connects with the following words: conscientiously to give, though against the accents. The object of this giving is that share of firstlings, tithes, and consecrated things which the Levites dwelling in the priestly cities were entitled by law to receive.
2Ch 31:16. Beside the register of males with the exception of the registered males from three years old and upwards who have entered into the house of the Lord, that is, are consecrated to the temple service in Jerusalem, and are therefore otherwise provided for (exempted from the provision in the priestly cities when they were at home); comp., for example, Samuel, etc.For the rate of each day; , as 2Ch 8:13 f.; Neh 11:23.
2Ch 31:17 is, like 2Ch 31:16, a parenthesis, referring to the registers of the priests and Levites.And the register of the priests. , according to Ew. 277, d; comp. Neh 9:34. On the twentieth year of the Levites, at the beginning of their official functions, comp. 1Ch 23:24; 1Ch 23:27.
2Ch 31:18 is connected with 2Ch 31:15, after the two parentheses 2Ch 31:16-17. With the dative there, , corresponds the , which likewise depends on , to give to their brethren, and to the register of all their little ones for all the congregation. This applies to the whole community of the Levites, including wives and children not merely to the priestly order (as S. Schmidt, Ramb., Kamph. intend).For in their faithfulness they sanctified themselves in the holy thing. , as 1Ch 9:22. The sanctifying themselves () refers to the disinterested and righteous distribution of the holy thing, that is, the offerings which they were entitled to receive.
2Ch 31:19. And for the sons of Aaron . . . in the fields of the suburbs of their cities; comp. Deut. 25:34; Num 35:5.Were appointed men, who were expressed by name, men of repute; comp. 2Ch 28:15; 1Ch 12:31. These officers, according to what follows, had the charge of the Levitical and priestly families occupying the land around the priestly cities, as those mentioned in 2Ch 31:15 had the charge of the priests and Levites in these cities.
2Ch 31:20-21. Close of the Report of Hezekiahs Reforms in Worship.And did that which was good and right (comp. 2Ch 14:1) and true before the Lord; , as in 2Ch 32:1; Zec 8:19.And in every work which he began . . . to seek his God, or also, seeking his God, while he sought Him; comp. 2Ch 26:5; Ezr 6:21.
4. Sennacheribs Expedition against Jerusalem, and End: 2Ch 32:1-23. Comp. the full parallel account in 2Ki 18:13 to 2Ki 19:37, and in Isaiah 36, 37, to which the present narrative, notwithstanding its parenetic, rhetorical brevity, makes some not unimportant additions. With the three parallel delineations is to be compared the full Assyriologic commentary of Schrader, pp. 168212.After these events and this faithfulness, Sennacherib, etc., properly, Sancherib (Sept.: in Chronicles, in 2 Kings and Isaiah), the Sin–ahi–irib or Sin–ahi–ir–ba (Sin, the moon-god, gives the brothers much) of the Assyrian inscriptions; according to the Assyrian canon of sovereigns, the son, reigning 705681 b.C., and successor of Sargon, the successor of Shalmaneser and conqueror of Samaria; comp. Evangelical and Ethical Reflections, No. 3.And thought to break into them for himself, to take them; comp. 2Ch 21:17.
2Ch 32:2. And his face was for war against Jerusalem; comp. 2Ch 20:3; Luk 9:53.
2Ch 32:3. Took counsel . . . to stop the waters of the fountains, not to close them up wholly, but to cover them over (Luther, cover), and draw away their waters by subterranean channels.
2Ch 32:4. And they stopped . . . and the brook that flowed through the land, the Gihon, the brook of the valley of Ben-hin-nom; comp. 2Ch 32:30; 2Ki 20:20.Why should the kings of Assyria. . . find much water? On the phrase, comp. Isa 5:4; for the plural kings, above on 2Ch 28:16.
2Ch 32:5. And he strengthened himself (), as 2Ch 15:8, 2Ch 23:1.And built up all the wall that was broken; comp. Neh 4:1; Pro 25:28.And raised it to the towers, or, raised its towers, according to the probably original reading; see Crit. Note. The Masoretic text gives the quite unsuitable meaning, and rose upon the towers, or, and brought to the towers (the wall ? or the war engines?).And another wall without, he built or repaired. This refers to the wall enclosing the lower city, or Acra, which already existed, according to Isa 22:11, the repair of which is here noticed. For Millo, comp. on 1Ch 11:8; for the weapons made to defend these fortifications,arrows, missiles, and shields,comp. 2Ch 23:10, 2Ch 26:14.
2Ch 32:6. And gathered them to him in the broad way at the gate of the city; whether on the same open area at the gate as that mentioned 2Ch 29:4, toward the east, must, from the indefiniteness of the expression, remain uncertain; comp. also Neh 8:1; Neh 8:16.And spake to their heart; comp. 2Ch 30:22.
2Ch 32:7. For with us is more than with him; comp. 2Ki 6:16 and the following verse, which gives the particulars how there is more (, not a greater, as Luther translates with Hezekiah and the Israelites than with the enemy. On an arm of flesh as a designation of human impotence and apparent power comp. Isa 31:8, Jer 17:5, Psa 56:5; on to fight our battles, 1Sa 8:20; 1Sa 18:17.
2Ch 32:9-19. Sennacheribs Advance to Jerusalem. Comp. the more ample account, 2Ki 18:17-36.And he himself stood against Lachish; comp. 2Ch 25:27.And all his power with him, literally, all his sovereignty (); comp. Isa 34:1.
2Ch 32:10. Whereon do ye trust? literally, whereon are ye trusting and sitting in restraint? (distress; comp. Deu 28:53 ff.; 2Ki 24:10; 2Ki 25:2; Eze 4:7).
2Ch 32:11. Doth not Hezekiah mislead you? literally, is not Hezekiah misleading you (, as 2Ki 18:32), to deliver you to die by hunger? etc.On 2Ch 32:12, comp. 2Ki 18:22; on 2Ch 32:13-15, comp. 2Ki 18:35, Isa 36:20; Isa 37:11-13.
2Ch 32:16. And his servants spake yet more, the servants already, 2Ch 32:9, mentioned, whose Assyrian titles (Tartan, Rabsaris, and Rabshakeh, 2Ki 18:17; on which comp. Schraders illustrations, p. 198 ff.) our author thinks fit not to adduce, as he omits the whole contents of their blasphemous speeches.
2Ch 32:17. And he wrote a letter. This was, according to 2Ki 19:14, at a later period, after Rabshakeh had reported to him the obstinate resistance of the Jewish people; whereas the speech here reported in 2Ch 32:18 of the servants of Sennacherib in the Jewish tongue is there (in 2 Kings) addressed to the Jews at the same time with the first negotiation. Our author has apparently traced the course of things in a real rather than a chronological order, because his aim was to exhibit an impressive advance in the steps (first a speech of the servants in the Assyrian tongue, then a letter of Sennacherib to Hezekiah, and lastly a demand to surrender in the Jewish tongue), from the same rhetorical motive that led him also before, on the occasion of the war with Syria and Ephraim, 2Ch 28:16 ff., to co-ordinate the facts not so much in a temporal as in a real sequence.
2Ch 32:20-23. Hezekiahs and Isaiahs Prayer, and the Divine Help; comp. 2Ki 19:14-35 ff.; Isa 37:15-19.And for this, , on account of this railing on the God of Israel, which they must have heard.
2Ch 32:21. And the Lord sent an angel; comp. 2Ki 19:35 ff., and Bhr on this passage. The valiant heroes destroyed by the angel are the common soldiers (comp. 2Ch 17:14), along with whom are then specially named the leaders and captains (officers and generals). On with shame of face, comp. Ezr 9:7, Psa 44:16; on they that came out of his own bowels = sons, comp. Gen 15:4; Gen 25:23, 2Sa 7:12; 2Sa 16:11; and see the Crit. Note.
2Ch 32:22. And defended them around, literally, led them around, (for which Berth, and Kamph., because the word is omitted in the Syr. and Arab., think ought to be read , and gave them rest around); comp., in the sense of protecting, Psa 31:4; Isa 34:10; Isa 51:18, etc.
2Ch 32:23. And many brought a gift to the Lord; comp. 2Ch 17:11, 2Ch 26:8; 2Ki 20:12. Among the many seem to be reckoned, as the following clause shows, members of the neighbouring nations, who had been delivered by the helpful interposition of the God of the Jews from the same calamity of war and danger of ruin.
5. Sickness, Remaining Reign, and End of Hezekiah: 2Ch 32:24-33.In those days Hezekiah was sick. Considerably fuller in 2Ki 20:1-11 and Isaiah 38 :
2Ch 32:25. And Hezekiah repaid not according to the benefit done to him, literally, according to the benefit in him; comp. Psa 116:12.For his heart became proud, literally, lifted itself up; comp. 2Ch 26:16. Wherein the proud uplifting consisted, namely, in the boastful exhibition of his treasures to the ambassadors of Babylon (2Ki 20:12 ff.), is not here said, but is briefly indicated in 2Ch 32:31; neither is the manner in which indignation came upon him (comp. 2Ch 19:10; 1Ch 27:24), namely, by a prophetic warning and announcement of punishment (Isa 39:5-7; 2Ki 20:16 ff.), more particularly defined. The mode of narrative in our section is generally that of the epitome. On 2Ch 32:26 comp. Isa 39:8; 2Ki 20:19.
2Ch 32:27-31. Hezekiahs Riches, and Building of Cities and Water-courses.And Hezekiah ha I very much riches; comp. 2Ki 20:13, and the earlier accounts in the reigns of David (1Ch 29:28), Solomon (2Ch 1:12 ff.), and Jehoshaphat (2Ch 18:1). Besides the metals themselves, are mentioned also among his treasures spices (as Dan 11:8) and shields, that is, costly gilded weapons and the like (comp. Isa 39:2).
2Ch 32:28. And storehouses for the increase of corn. (p. transpos. lit. for , from , heap up), magazines; comp. Exo 1:11; 1Ki 9:19; 2Ch 8:4And stalls for all kinds of cattle, literally, for all cattle and cattle., stalls, properly, racks; comp. the only orthographically different , 2Ch 9:25, and at the close of our verse, , which seems to mean folds. But perhaps the last clause is corrupt, and instead of flocks for the folds, rather (with the Sept. and Luther) an inversion of the terms is to be assumed; see Crit. Note
2Ch 32:29. And he made him cities, , perhaps watchtowers for the keepers of the cattle; comp. on 2Ch 26:10. and 2Ki 17:9.And possession of flocks and herds in abundance; comp. Job 1:3; for , possession, 2Ch 31:3
2Ch 32:30. This Hezekiah stopped; see on 2Ch 32:3-4.And led it straight down to the west of the city of David, led it, the water of the brook Gihon, flowing by the city on the east, by a subterranean channel westward into the city.
2Ch 32:31. And so in the case of the ambassadors of the princes of Babel. Instead of (that cannot be rendered, with Luther and others, in an adversative sense by but or though ) we expect or , only not. But the author does not intend to represent the interview with the ambassadors of Babylon as an exception to the otherwise prosperous career of the king, but rather as a confirmation of that which is said in this respect; and especially as Hezekiah was not punished for the perversity of his conduct at that time, but only humbled, and for himself, at least, spared the deserved judgment of God (comp. 2Ch 32:26). The plural princes of Babel, instead of the sing., which, according to 2Ki 20:12 ff., we might expect, is perhaps to be interpreted as the term kings in 2Ch 28:16, 2Ch 30:6, 2Ch 32:4. On the king Merodach-baladan, and on the chronology of this event, see Evangelical and Ethical Reflections, No. 3.
2Ch 32:32-33. Close of the History of Hezekiah.And his kindness, literally, kindnesses (, otherwise than 2Ch 6:42); comp. rather Neh 13:14 (against Keil).
2Ch 32:33. And they buried him in the height (or also the ascent; comp. 2Ch 20:16) of the sepulchres of, the sons of David, that is, in a place higher than the previous tombs of the kings, as in these, perhaps, there was no longer sufficient space.And gave him glory, namely, by the burning of spices and the like, as at the death of Asa (2Ch 16:14; comp. 2Ch 21:19).
Evangelical And Ethical Reflections And Apologetic Remarks. (especially With Regard To Chronology) On 2 Chronicles 29-32
1. The relation of our author concerning the history of Hezekiah includes in itself two unequal parts of tolerably heterogeneous materials,a detailed report of the reforms in worship with which the king began his reign (2 Chronicles 29-31), and an excerpted and compressed description of the chief warlike events and other public acts and occurrences of his reign (2 Chronicles 32). This plan, combining the supplementing with the excerpting process, clearly shows that it is Hezekiah the reformer of worship, and not the warlike prince and pious ruler, that he intends first and chiefly to depict. As a reformer of worship, Hezekiah deserves indeed to be held up along with Josiah, among all the kings from Solomon to the exile. The thoroughgoing spirit, strong faith, and energy displayed in his measures leaves all that had been formerly undertaken by Asa and Jehoshaphat far behind; and even the later Josiah, notwithstanding the character of stricter legality which his measures bore, cannot compare with him, inasmuch as the reforming activity of Hezekiah prepared the way for his own, and thus he stood, as it were, on the shoulders of Hezekiah, and had to look up to what was accomplished by the latter as his model. Between those less efficient and less decided predecessors and this successor, more zealous indeed, but less favoured by fortune, and aiming at no perpetuity of his labours, Hezekiah stands as the greatest hero of faith, as the purest evangelical character among the Jewish kings of the Old Testament. His work forms, by virtue of his powerful, ruthlessly stringent opposition to idolatry, and his honourable zeal for the law, coupled with sincere devotedness of heart to God, a striking typical parallel to that of the evangelical princes in the age of the Reformation,John the Constant, Philip the Magnanimous, Edward VI., Gustavus Vasa, etc.; while his predecessors, Asa, Jehoshaphat, and Joash, correspond merely to the better disposed kings and emperors of the Middle Ages maintaining a certain independence towards Rome (as Frederic Barbarossa, Louis ix. of France, etc.); but in Josiah is presented the type of such epigoni of the more potent manifestations of the Reformation period as Ernest the Pious of Saxe Gotha, Frederic iv. of Denmark, etc. So far as such parallels between Israelitish and Christian history are allowable,but that they should be instituted with great precaution and the most careful avoidance of the imminent danger of arbitrary trifling, is shown by very many warning examples, especially in the region of the Roman Catholic theological literature of recent times,19it is natural to set beside the great reformatory activity of King Hezekiah the contemporary movement of a powerful reform and revival of the whole religious and moral life by such heroes of prophecy as Isaiah, Micah (and as probably an older Zechariah, author of Zechariah 9-11), and to suppose the one conditioned and supplemented by the other,his action as the renovator of the religious life and the external theocratic order and discipline, and the endeavour of these prophetic men after the purification of the religious consciousness and the quickening of the moral conscience of their people. For certainly his religious reform would not have been practicable without the co-operation of this contemporaneous life-reform by his prophetic friends and counsellors; and we can as little separate the royal reformer Hezekiah from the royal seer, as those princes of the Reformation age from the Reformers Luther, Melanchthon, Bugenhagen, Calvin, etc.20 Indeed, the circle of those wise men around Hezekiah, to whom, according to Pro 25:1, was due the then completed collection of the old Solomonic proverbial literature, and in reference to whom Hezekiah himself has been called the Pisistratus of the Israelitish literature (Delitzsch, Kommentar ber den Psalter, ii. 377), we may well assert to be a moment of the typical parallelism, and regard the work of these men as a type of the humanists contemporary with the Reformers, and often lending them support.
2. That in our author these manifestations, contemporaneous with Hezekiah, and co-operating with him, the importance of which certainly should not be undervalued, retire into the background, and that he mentions the prophet Isaiah only once in passing (2Ch 32:20), and those wise men of Hezekiah not at all, corresponds exactly with his character as a historian abiding always by the priestly and Levitical point of view. The credibility of his narrative cannot be disputed on account of this onesidedness. A great number of highly definite and concrete statements in the chapters peculiar to him attest the character of their contents as well founded, and free from any suspicion of fiction. Thus the names of the fourteen Levites in 2Ch 29:12-14 rest as undoubtedly on historical tradition as those of the others in 2Ch 31:12-15. And as little as these names can be invented, will that which is related, 2Ch 30:1 ff., (10 f., 18 ff., and 2Ch 31:1, concerning the participation of inhabitants of the kingdom of the ten tribes in Hezekiahs religious acts and reforms bear a fictitious character. The authenticity of these statements is liable to no manner of doubt, view them chronologically as we willwhether we refer them, with Keil and Caspari (see on 2Ch 30:27), to events that happened after 722 b.C., or, with the majority of expositors, assign them a place in the first years of Hezekiahs reign. The excerpt also from 2 Kings 18-20 and Isaiah 36-39, which he presents in 2 Chronicles 32, proves, by its essential agreement with these fuller parallels, the conscientiousness and reliableness of the procedure of our author. Where he presents smaller supplements to the reports there,as, for example, in his accounts of the fortifications and measures of defence by Hezekiah in 2Ch 32:5 (comp. 2Ch 32:30),these supplements bear in themselves their warrant as actual and trustworthy. And where he, in accordance with his rather real than chronological grouping of events, makes alterations in the order of the facts to be related, as in 2Ch 32:16-18 (comp. also 2Ch 32:24-31), there never results a representation strictly contrary to history. We are to note, moreover, the circumstance, significant of his theocratic idealizing tendency, and recalling analogous omissions in the history of the reigns of David, Solomon, and Jehoshaphat, that he passes over various incidents less favourable to the character of Hezekiah as a specially fortunate and illustrious ruler; for example, the facts that Sennacherib not only besieged but took many Jewish cities (comp. 2Ch 32:1 with 2Ki 18:13); that Hezekiah was compelled to pay a large tribute to the same sovereign, and for this purpose to take off the gold plating of the temple doors (2Ki 18:16); that he rent his clothes and put on sackcloth (2Ki 19:1), etc., and, on the whole, reports only that which proves his glorious and happy government. His representation of the work of Hezekiah has thus received a peculiarly optimistic colouring, beside which that of the other fuller report looks almost like pessimism. But even the sharpest critic would scarcely be able to show that the Chronistic narrative, notwithstanding its idealistic onesidedness, involves any misstatement of facts or distortion of history.
3. An important and difficult inquiry, that, however, concerns the narrative of our book equally with the older parallel text, is involved in the synchronism of the history of Hezekiah in the sacred Scripture and in the contemporary Assyrian monuments. While the most important event of this history in a temporal or spiritual respect, the fall of Samaria or the destruction of the northern kingdom by Shalmaneser and Sargon (namely, by Shalmaneser [Salmanu-ser, God Salman is good] as beginner, and by Sargon [Sarrukin, mighty the king] as finisher of the besieging and destroying work),21 according to the unanimous testimony of both sources, is to be placed in the year 722 (or 721) b.C., with regard to the next more important event, the invasion of Sennacherib (2Ch 32:1-23, and the parallel), a difference is exhibited of not less than thirteen years between the statements of the Assyrian monuments and those of sacred Scripture. For those assign this expedition to the year 701, full twenty years after the accession of Sargon and the fall of Samaria; whereas the Bible (2Ki 18:13; Isa 36:1) places it in the 14th year of Hezekiah, only eight or nine years after the fall of Samaria, which took place in the sixth year of this king, 714 b.C. A reconciliation of these very diverse dates seems at present impossible; and as there is a great number of Assyrian inscriptions which agree in assigning the great Egypto-Palestinian expedition of Sennacherib to the fourth year of his reign (that is, as he must have reigned 705681, to the year 701), it seems necessary to abandon the biblical date as incorrect, and to substitute for the 14th the 27th or 28th year of Hezekiah as the date of the event. A further chronological difference appears to open between the Bible and the inscriptions with regard to the embassy of the Babylonian king Merodach-baladan to Hezekiah (2Ki 20:12 ff.; Isa 39:1 ff.). If we hold this Merodach-baladan (Assyro – Babylonian, Marduk–habal–iddina, Merodach bestowed the son; see Schrader, p. 213) to be identical with the of the Ptolemaic canon, the fifth king of Babylon according to this document, the whole transaction in question must, as the synchronism of the Assyrian inscriptions and of this canon determines the years 721710 as the period of this monarchs reign, be placed a number of years before the invasion of Sennacherib, on the presumption that this fell in 701. And even if we take, not that Mardokempad (or Marduk-habal-iddina), but a later sovereign of the same name reigning only a short time (six months), mentioned by Berosus (or Alexander Polyhistor) in Eusebius, Chron. Armen. i. p. 19, edit. Mai, for the Merodach-baladan of Holy Scripture, as is done by Winer, Knobel, Hitzig, and recently by Schrader (p. 213 ff.), yet the reign even of this second Merodach falls before 701, namely, according to the canon of Ptolemy, in the year 704 or 703. The transposition of the reports in question seems therefore unavoidable. The statement in Isaiah 39 (and 2Ki 20:12 ff.) concerning Hezekiahs display of his treasures before the ambassadors of Babylon must apparently be placed, with Oppert (Die biblische chronologie, festgestellt nach den assyrischen Keilinschriften, in the Zeitschrift der Deutschen Morgenl. Gesellschaft, 1869, p. 137 ff.), Delitzsch (Komment. zu Jes. 2d edit. 1869), Diestel (on Knobels Isaiah , 4 th edit.), and Schrader (Keilinschriften, p. 218), before the account in Isaiah 36 f. 2 Kings 18 f.) of the expedition of Sennacherib, say about ten years, or (with Schrader) at least two or three years; and the full treasure-chambers which Hezekiah shows to the ambassadors must be regarded as those which Sennacherib had not yet emptied (2Ki 18:13 ff.), not (with Keil, Knobel, Thenius, Bhr, Neteler, and others) as replenished from the booty left on the part of the hastily retreating army of Sennacherib, nor even as remaining sufficiently full notwithstanding the contribution imposed by the Assyrians.The question, whether we are warranted or necessitated by the diverging dates of the monuments of profane history to assume so important chronological inaccuracies or perversions in the biblical sources, that is, in the here substantially agreeing reports of the second book of Kings, the book of Isaiah, and Chronicles, should scarcely be decided so hastily and unceremoniously in favour of the former testimonies, as has been done by Schrader (p. 292 ff.), in accordance with Diestel (pp. 169, 325), Rohling (in the Literar. Handweiser fr das Kathol. Deutschland, 1872, No. 124), and others. With regard, also, to the wide differences between the Assyrian and biblical chronology before the reign of Hezekiah, which amount,22 in the estimate of Assyriologists, sometimes to forty or fifty years, the greatest possible precaution and reserve is to be recommended in drawing conclusions unfavourable to the authority of Holy Scripture. For if not in the way proposed by Oppert (according to which a break in the list of Assyrian eponyms for nearly fifty years would have to be assumed, and the great difference for this early period derived therefrom; which, however, Schrader, in the Zeitschrift der Deutschen Morgenl. Gesellschaft, vol. 2 Chronicles 25 : p. 449 ff., declares to be inadmissible23), yet in some other way, sooner or later, a greater approximation of the divergent testimonies might easily be accomplished, and so the difference of the dates at least considerably reducedjust as the chronological deviations of the Egyptian monuments from the biblical statements were formerly held by many Egyptologists to be more considerable than is now generally the case, after a more thorough and extensive investigation of the existing sources. Neteler has made an attempt, in several respects untenable and precipitate, to reconcile the divergences on both sides in the parts of his Commentary on Chronicles that refer to chronology (pp. 195 ff., 224 ff, 263 ff.), in which he brings down the reigns of the Israelitish and Jewish kings from the division of the kingdom (which he dates at 933 instead of 975 b.C.) to Zedekiah by several decennia (from Josiah at least by several years), and accordingly makes Jehu reign 846819, Uzziah 786735, Ahaz 720705, Hezekiah 706678 (from 692 with his son Manasseh as co-regent), Josiah 637607. That this attempt, as well on the biblical sidehere chiefly by arbitrary assuming of various co-regencies, as of Amaziah with his father Joash, of Uzziah with Amaziah, of Hezekiah with Ahaz, and of Manasseh with Hezekiahas on the Assyriologic, rests on several untenable presuppositions (in the latter respect, for example, on the long-since refuted opinion of the identity of Sargon with Shalmaneser), needs no further demonstration. Comp. Schraders critical counter remark in his review of Netelers commentary in the Literarischen Centralblatt of the year 1872. As little can we certainly regard the onesided chronology of Schrader, founded on the Assyrian documents, as absolutely satisfactory, especially as it involves not a few uncertainties, and often rests on documents not yet fully interpreted.24
Footnotes:
[1] Kethib: (as in Jer 15:4, etc.); Keri: (as, for example, in Deu 28:25).
[2]For the name the Sept., c. Al., gives ; c. Vat., I; Vulg., Jalaleel.
[3] Kethib: Jeuel; Keri: Jeiel; comp. 1Ch 9:35, and elsewhere.
[4] Kethib: Jehuel; keri: Jehiel. The latter form in 2Ch 31:13 is the kethib.
[5]The Sept. does not express the before . The Vulg. and Syr. appear to have read it, but render very freely.
[6] kethib: ; Keri: ; as in 1Ch 15:24; 2Ch 5:12; 2Ch 7:6; 2Ch 13:14.
[7]The Sept., Vulg., and apparently the Syr., though it translates rather freely, give up here the Masoretic division of the verse, and join immediately with the following verse. So also R. Kimchi, and after him most of the moderns.
[8]For , and they ate, the Sept. appears to have read ( ).
[9]The before in some mss., and in the old versions (Sept., Vulg., Syr.), seems a gloss from 2Ch 30:25. Comp. for the asyndeton: the priests, the Levites, for example, 2Ch 23:18.
[10]For some mss. and old prints have (accus. of direction).
[11]For the Sept. ( ) seems to have read , and so named goats also along with oxen and sheep.
[12]For the Kethib has twice (2Ch 31:12-13) (so also Luther).
[13]Instead of the Sept. has read ; but the Masoretic reading is to be preferred on real grounds; comp. 2Ch 32:30; 2Ki 20:20; Sir 48:17.
[14]For (Words which the Sept. leaves untranslated), from the et exstruxit turres desuper of the Vulg., seems to have originally stood in the text (Ew., Keil, Kamph., etc.).
[15]The Kethib is miswritten for (contracted from and , constr. pl. of ), a form like , 1Ch 20:4
[16]Some mss. place after , a supplement which, unnecessary in itself, is not confirmed by the Sept. or Vulg.
[17]The Sept. ( ) appears to have had another reading; perhaps also the Vulg. (caulasque pecorum); comp. Luthers translation: and folds for the sheep.
[18] Kethib: (Pi.); Keri: (Pi. contracted).
[19]We refer especially to the writings of Phil. krementz (Present Bishop of Braunsberg),The Old Testament as the Type of the New (Coblenz, 1863); Israel the Type of the Church, attempt to elucidate the history of Christianity by the typical history of Israel (Mainz, 1865); The Gospel in the Book of Genesis, or the Life of Jesus typified by the History of the Patriarchs Abraham, Isaac, Jacob, and Joseph (Coblenz, 1867); The Life of Jesus the prophecy of the History of His Church (Freiburg, 1869): likewise to such works as that of the barefooted Carmelite Carl St. Aloysius, The History of Man, a Divine Work of Creation on the Region of the Moral World (Wrzburg, 1861), and so forth. A useful counterpart to the extravagances of these works, with their paralienstic trifling, is pointed our by W. J. Thiersch: Genesis, according to its Moral and prophetical Import (Frankfurt a M. 1869).
[20]Compare the remarks of Rudelbach on the typical relation of the Old Testament prophets to the Reformers in several of his writings; for example, in Reformation, Lutherthum, and Union; in his biography of Savonarola (p. 283 ff.); in the treatise, Die Grundtwigsche Theorie und die Lutherische Kirche (in the Zeitschrift fr die gesammte lutherische Theologie, 1857, i. p. 12). To this should be added the far and wide custom since the Reformation itself (for example, in Zwinglius in his letter ad Zasium, in Melanchthon, etc.) of drawing parallels between Luther and such prophets of the first rank as Elijah, Isaiah, etc. Comp. also Ewald, Geschichte des Volkes Israel, iii.1, pp. 321, 341.
[21]This relation of the Shalmaneser of 2 Kings to the Sargon of Isaiah 20, Oppert and Schrader (Stud. und Krit. 1870. p. 527 ff.: 1871, p. 679 ff.) have now finally established, against the identity or only nominal diversity of these two governors asserted by many (M. v. Niebuhr Dunker, Sayce, Riehm, ect.). Comp. also Diestel, in Knobels Isaiah , 4 th edit. p. 169.
[22]
Comp. the juxtaposition of some of the biblical with the corresponding Assyrian dates, as they are presented by Schrader, p. 299.
Assyrian Monuments.
Bible.
Ahab,
854
(battle at Karkar)
918896
(reign of Ahab)
Jehu,
842
(payment of tribute)
884857
( of Jehu)
Uzziah,
745739
(at war with Tiglath-pileser)
809759
( of Uzziah)
Menahem,
738
(payment of tribute)
771761
( of Menahem)
Pekah,
734
(conquered by Tiglath-pileser)
758738
( of Jehu)
Hosea,
728
(last year in which Ausih paid tributet Tiglath-pileser)
758738
( of Hosea)
Fall of Samaria,
722
722
(fall of Samaria)
Hezekiah,
701
(expedition of Sennacherib)
714
(expedition of Sennacherib)
Manasseh,
681673
(payment of tribute)
696642
(reign of Manasseh).
After differing at first about forty or fifty years, then about twenty or thirty, the Assyrian Chronology merges into the biblical in Hosea; in the fall of Samaria the two reckonings coincide; and so mainly in the reign of Manasseh; but with regard to the expedition of Sennacherib, a deviation of full thirteen years again takes place.
[23]Comp. also Die Keilinschriften und das Alte Testament, p. 300 f.: By this (granted that such an assumption [as the break of the list of eponyms for forty-seven years] were admissible) the difference between the Bible and the monuments would be expunged so far as the times of Ahab and Jehu are concerned; but john would have paid his tribute, which, according to Opperts calculation, must have been presented in the year 888, four years before his accession to the throne, 884. But in the time of Azariah and Menahem the omission of the forty-seven years would produce a still greater gap; at the most, twenty or thirty years would have to be cast off. etc.. . . And besides,. . . this whole notion of a break in the list of eponyms is untenable, and, irrespective of its internal improbability, is simply weecked on the parallel lists of reigns and the rotation of officers, extending over from the one reign to the other, which is thereby preserved to us.
[24]Comp., as the most recent attempt at a critical chronology of this period, the treatise of H. Brand: Die Knigs reihen von Juda und Israel nach den bibl. Berichten und den Keilinschriften, Leipzig 1873.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The subject of this chapter is the chronicle of the reign of Hezekiah. He restoreth the true worship of God, and cleanseth the Lord’s house.
2Ch 29:1
We may have reference to the recital of the reign of Hezekiah, 2Ki 16 and a very interesting account we have of a part of it, Isa 36 ; Isa 36:3 following chapters.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Sacrifice and Song
2Ch 29:27
Hezekiah was an excellent monarch although he had a very vicious father. We have a proverb which says ‘like father, like son,’ but that is far from being always true. Eli, a good and pious man, had sons who were a byword for profanity; and Ahaz, who was a rebel against God, had Godfearing Hezekiah for his child. In the first month of the first year of his reign Hezekiah opened the doors of the temple. He recognized that social prosperity runs its roots down into religion. Then there followed these memorable scenes, of which our chapter gives a vivid summary, and in which the recreant and fickle multitude were brought into new fellowship with God. First there were the offerings for sin, for the people were defiled and needed cleansing. It was a scene of blood around the altars, dimly foreshadowing the Blood of Jesus. Then, following these offerings for sin, burntofferings were laid upon the altar, and when the burntoffering began, the song of the Lord began also.
Now in that ancient and dramatic scene have we not a parable of living truths? I think that always when the burntoffering begins, the song of the Lord begins also. Wherever there is devotion, there is gladness. Where there is consecration, there is music. Let a man be ignorant of self-surrender, and under the fairest sky he will be miserable. But let him devote himself, with heart and soul, to his duty, to his calling, to his God, and voices that were silent yesterday will break forth into singing as he moves.
I. We see that, for instance, in the case of work in the case of the daily task that we are called to. There is always a lack of gladness in our work when we set about it in a grumbling way. It is one of the commonest complaints today that men are not in earnest with their work. Their one ambition is to get it done, and done as cheaply and easily as possible. That is a very bad thing for the work; but I think it is a worse thing for the man, for to go to our work in a half-hearted way is a certain recipe to miss the music. It is not by doing less that joy will come: nor necessarily will it come by doing more. It is by throwing ourselves on our task with all our might, whether our task be little or be great. That is the spirit which makes labour glad, and wakens the song that sleeps on the breast of drudgery, and brings that light into the eyes of toil, which is brighter than the sunniest morn of May.
II. I think, too, that this is very true in regard to the great matter of our cross-bearing. It is not till the burntoffering begins that we ever hear a single strain of music. Every human life has got its shadow, and every human life has got its cross. It is well to distinguish the shadow from the cross, lest by confusing them we go astray. For the shadow is something into which we enter, and out of which we shall pass in God’s good time. But the cross is something that we must take up, or stumble over into the mouth of hell. Now one of the deepest questions in life is, ‘In what way do you regard your crosses?’ Do you hate them? Do you rebel against them? Would you give anything to fling them from you? Along that road there is no voice of song. Along that road there is the hardening heart. Along that road there is a growing bitterness, the foretaste of the bitterness of death. But take up your cross as Jesus bids you do take it up as a mother takes her child. Lay it against your heart and cherish it say ‘this, too, like the summer roses, is from God’. And so shall your poor life become a harmony and what is harmony but perfect music and when the burntoffering begins, the song of the Lord will begin also.
III. But once again, is not our text illuminative in regard to our social relationships? To be selfish there is not to miss the worry. To be selfish is to miss the song.
IV. Does not our text hold true of what is especially the Christian life? To be half-hearted towards Jesus Christ is the most tragical of all conditions. Other masters might be content with that. Christ will have none of it He scorns it. It must be first or nowhere, all or nothing King or nobody, with Jesus Christ. And the strange thing is, when we take Him at His word, and give ourselves up to Him in glad devotion, then when the burntoffering begins, the song of the Lord begins also.
G. H. Morrison, The Return of the Angels, p. 298.
References. XXIX. 27. S. K. Hocking, Christian World Pulpit, vol. xliv. 1893, p. 6. R. H. Lloyd, Christian World Pulpit, vol. lxxiv. 1908, p. 376. W. D. Ross, The Sword Bathed in Heaven, p. 34. XXIX. 36. W. C. E. Newbolt, Christian World Pulpit, vol. li. 1897, p. 362. XXX. 1-13. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 238. XXX. 17-20. Spurgeon, Sermons, vol. xxxvi. No. 2131. XXX. 18, 19. H. W. Burrows, Plain Instructive Sermons on the Holy Communion, p. 78. XXXI. 1. Spurgeon, Sermons, vol. v. No. 238. XXXI. 9, 10, 13, 14, 16. A. Phelps, The Old Testament a Living Book for All Ages, p. 147. XXXI. 21. Spurgeon, Sermons, vol. viii. No. 433. F. Hastings, Christian World Pulpit, vol. liii. 1898, p. 404. XXXII. 1. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 243. XXXII. 8. Spurgeon, Sermons, vol. xxxviii. No. 2250. XXXII. 33. C. Jerdan, Pastures of Tender Grass, p. 261. XXXIII. 2, 12, 13. Spurgeon, Sermons, vol. xl. No. 2378. XXXIII. 9. W. L. Watkinson, Noon Day Addresses, p. 119. XXXIII. 9-16. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 251. XXXIII. 10, 11. Spurgeon, Sermons, vol. xl. No. 2385. XXXIII. 12, 13. A. Phelps, The Old Testament a Living Book for All Ages, p. 124. XXXIII. 13. Spurgeon, Sermons, vol. ii. No. 105. XXXIV. 1-3. A. Phelps, The Old Testament a Living Book for All Ages, p. 161. XXXIV. 1-13. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 257. XXXIV. 14, 20, 21. A. Phelps, The Old Testament a Living Book for All Ages, p. 187. XXXIV. 14-28. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 262. XXXIV. 15. R. Scott, Oxford University Sermons, p. 325. XXXIV. 27. Spurgeon, Sermons, vol. xiii. No. 748. XXXV. 2. Ibid. vol. xxvi. No. 1513. XXXV. 18. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 13. XXXVI. 11-21. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 269, XXXVI. 22, 23. A. G. Mortimer, The Church’s Lessons for the Christian Year, part iv. p. 231. A. Phelps, The Old Testament a Living Book for All Ages, p. 295.
Fuente: Expositor’s Dictionary of Text by Robertson
Hezekiah: A True King
2Ch 29
WE have not spared condemnation in the case of Ahaz. In this chapter we have once more the mystery of a bad father having a good son. There were few worse men than Ahaz; there were few better men than Hezekiah. There is a law in this progression and retrogression which we cannot understand. It is wholly bewildering that a philosopher should have a fool for a son, and that a fool should have a philosopher for his firstborn. There is one thing absolutely certain, and that is that God will have nothing to do with family respectability. When shall we learn with our heart that we cannot have respectable families, in the conventional and superficial sense of that term? Some of the most respectable families in the world have had members of the household who have been hanged; these are never spoken about. The whole mystery of family development shows that we cannot grow plants pure, wholly beautiful, and entirely perfect, outside the walls of paradise; we may cover up a good deal, we have skill in the uses of concealment; but there is the striking historical fact that God will not allow one family to boast over any other family as to its respectability in his sight: for no flesh shall glory in the presence of God. What we have termed natural logic would seem to have required that the son of Ahaz should be a degree worse than himself. Instead of the operation of that natural logic, that external philosophy of heredity, here is a man who stands up a very prince of heaven, his heart burning with the fire of piety, his whole soul troubled because of the corruptness of the nation, and his spirit bowed down within him because the temple is like a sealed tomb. Let us look steadfastly at facts, and never boast; for the respectability that culminates in us may suffer an appalling collapse in the man who comes next.
Hezekiah no sooner began to reign than he began to make his influence felt.
“He in the first year of his reign, in the first month [that is, in the first sacred month], opened the doors of the house of the Lord, and repaired them” ( 2Ch 29:3 ).
All this is negative. There must have been some man who had closed the doors. That man was Hezekiah’s own father; yet the very first thing which Hezekiah does is to undo what his father did. There are precedents that are only to be shattered. There is a law of continuity which must be broken. The only true continuity is a continuity of righteousness, truth, pureness real, healthy, honest piety. Continuance in anything else is but an aggravation of blasphemy; it is the consistency of evil; it is the monotony of darkness. Sometimes all that we can do is to open the doors. Even that, however, is a work of mercy, and means much more than is made evident in the letter. When the father leaves the door open at night, it is that some wandering child may be permitted to enter, should he return in the darkness. The father, when he leaves that door open, offers a whole liturgy of prayer, looks heaven in the face with an expression that means the very eloquence of intercession, so eloquent as to be silent, so sublime as to be mute. When the poor cottier lights the little candle and sets it in the little window, it is more than a candle, it is a beacon: it is a welcome, it is a sign; it means longing, expectation, hospitality; it means all that can be meant by love that bleeds itself to death. He does no small good to the nation who opens the doors of the sanctuary. They are doors which ought never to be shut. There is a cipher which men ought to be able to understand; there need not be written upon the church doors welcome to all who would come in; it will be enough to have the doors standing open. Open doors mean welcome, offers of light and truth, and all the hospitality of grace. Hezekiah, therefore, begins well, though he begins negatively.
Then he must still continue his negative course, even though he seek co-operation. Bringing in the priests and the Levites, and gathering them together, as if in public meeting, he says:
“Sanctify now yourselves, and sanctify the house of the Lord God of your fathers, and carry forth the filthiness out of the holy place” ( 2Ch 29:5 ).
That also is negative: remove incumbrances, take away nuisances, abolish unholy memories and traditions; break in upon all manner of desecration. You cannot use the temple aright until you have disinfected it; the beasts who have turned it into a den have left behind them signs of their ungenial and all-desecrating presence. Before we can pray we must “carry forth the filthiness out of the holy place.” He who begins thus fundamentally will close triumphantly. Hezekiah is in no more haste to accomplish his purpose, and therefore he will accomplish it all the sooner. We know when men handle their work like masters. Hezekiah’s beginning augurs well. He makes haste slowly. He has about him that marvellous deliberation which expresses, not indifference, but such intensity of purpose that it can afford to be calm; it is the last expression of resolution. Let us have no rush, uproar, confusion, man falling over man, and one stream colliding with another; but let everything be done patiently, critically, and orderly: and who can tell what shall be done in sixteen days? To cleanse the sanctuary is to pray. When Hezekiah opened the doors, by that very act he worshipped; when Hezekiah repaired the doors of the house of the Lord, he wrought a wondrous work upon the heart that was sore by reason of its long-continued need and its painful solitude. To repair the building is to worship the living God; to give a cup of cold water to a disciple for Christ’s sake is to oblige heaven.
We make mistakes if we suppose that worship is a mere cloud, a foam of sentiment; it is work of all kinds, door-opening and lamp-lighting and floor-sweeping, cleansing, preparing, ventilating, expecting the people and welcoming them with joy; and then incense-burning, and cross-uplifting, and cry of thunderous and mute eloquence, and hymn, sweet, gentle, tender, and prayer that beats against heaven like artillery all these things and many more are included in the complex idea of worship. Let each man, therefore, do what he can in this matter, knowing that no man works the whole ministry of worship, but that it is an act of co-operation and combination, one part working with another part, and each interrelating itself with the other, so as to constitute a sum total significant of unity, adaptation, music, and homage.
So calm is Hezekiah that he states the case in all its historical breadth, and with all the accentuating colour of painful memory and frank self-humiliation on account of sin:
“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. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel. 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. For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this” ( 2Ch 29:6-9 ).
He continues well; he first does something himself, then he calls upon the priests and the Levites to do something more, and having created this initial interest he proceeds to give a historical summary of the situation. We cannot work effectively, or with any degree of divine masterliness in our sacred occupation, until we have history behind us, right up to date, so that we know what was done up to yesternight. History thus treated massed, focussed, and brought to bear upon living men becomes an appeal, an inspiration, an indication of the next point of progress. He who neglects history cannot read Providence. Do we comprehend the state of affairs in our own land or in lands far away? Some men do, and some do not. The men who do comprehend the estate in all its bearings and relations are the most earnest men in the Christian community. They who know least do least. They who see the whole field, and know all the forces there are at work within its four corners, are the men who are moved to deepest prayer themselves, and who are stirred to an untaught but mighty eloquence in the excitement of their hearts. Read the history of heathenism, so far as it is open, and we need no other incentive to Christian evangelisation; study the condition of barbarism, and never will the cross of Christ appear to be so dazzling a glory as after dwelling in that infinite gloom; understand what Christianity has done for the world, and then feel the necessity of extending its reign, enlarging the field of its sovereignty.
With what gentle, paternal eloquence Hezekiah addressed the men on whose co-operation he relied:
“My sons, be not now negligent: for the Lord hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense” ( 2Ch 29:11 ).
A pastoral king; a most shepherdly heart was the heart of king Hezekiah. There is a fatherliness that does not depend upon age. Hezekiah was not an old man: he spoke not from under a crown of hoary hairs, but he was a father because of his capacity of love, unselfish solicitude, patriotic aspiration. There are young pastors they are born shepherds; in earliest conscious life they seem to be made to care for others. The pastor is a man who can carry all other men. A wondrous man! so many-sided, seeing all things when apparently looking at nothing; feeling everything, not requiring to have subjects urged upon him, driven into him, spelled out letter by letter to his dull stupidity; but feeling in the morning how the world is, hearing messages in the winds that are blowing, knowing by a look how the world’s health reports itself everywhere; a man who feels the pulse whilst talking about other subjects, who attracts the patient’s attention to things far away that he may in that moment of release watch him with a keener vigilance. You cannot make pastors, or kings, or fathers. You can make men bear the pastor’s name, or the king’s name, or the father’s name; but all these may be but nominal functions: we are born to our estate; our inheritance is a descent, our primogeniture is not to be broken in upon by lawyers who trifle with the letters they do not understand. Here is ah entail sanctioned by heaven, an election which bears the imprimatur of God, a sovereignty which cannot be turned aside by our mechanisms and cunning devices. Have not some men a right to accost us as sons? Is there not a touch which means solicitude, brotherhood, unity, mutual understanding? No lesson does Hezekiah recite which he has learned in private; the words come to him as he needs them; they are his servants and they wait upon him, and when he opens his mouth they come and say, What wilt thou? here we are, send us. So thus he talks, with a healthy frankness, with a tender appreciation, with a majestic familiarity, with a condescension that cannot be trifled with.
What was their response? Enough to read:
“Then the Levites arose” ( 2Ch 29:12 ).
In sixteen days the burnt offering began; songs were heard, the trumpet rent the place, and all hearts quivered with joy.
Observe two points. (i.) They were old words that the people sang
“Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord with the words of David, and of Asaph the seer” ( 2Ch 29:30 ).
(ii.) Not only were the words old, the enthusiasm was new “And they sang praises with gladness.” Literally, with exultation, with rapture. Religion is nothing if not enthusiastic. Praise without exultation is but a skeleton form. The whole place in which Christians are assembled for worship should vibrate, tingle again, because of the mighty, gracious, holy song. Here we have the changeable and the permanent: the permanent we find in “the words of David and of Asaph the seer”; and that which is changeable or capable of increase and variation is the gladness, the enthusiasm, the transport, the holy rapture. Nor was it merely vocal, in any sense of displaying musical gymnastic skill, for the people having sung with rapture, as if they had not space enough to sing in, and as if they would split the overarching heaven with their cry, “they bowed their heads and worshipped.” The look was upward, downward; wild with an infinite rationalistic joy, and subdued because of a sense of the majesty of heaven.
Did the matter end with this singing? No.
“Then Hezekiah [still equal to the occasion, and keeping the oversight of it to himself] answered and said, Now ye have consecrated yourselves unto the Lord, come near and bring sacrifices and thank offerings into the house of the Lord” ( 2Ch 29:31 ).
What did the people say?
“And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings. 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. And the consecrated things were six hundred oxen and three thousand sheep” ( 2Ch 29:31-33 ).
And the freewill offerings came from every quarter, until the chronicler says:
“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” ( 2Ch 29:34 ).
So that people may sometimes get ahead of the Levites. Generosity may sometimes confuse officialism. If this spirit were to seize the Church, the only man that would feel incommoded by it would be the treasurer. He would want an increase of assistance. At present he has nothing to do, but if the people could be touched by the spirit of Hezekiah the treasurer would say, Some of you must come and assist me; the day is too short to count the gold, the time fails me when I would make record of the sacrifices of the people of God. This never can be done by exhortation; it can only be done by inspiration.
How did the matter end?
“And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly” ( 2Ch 29:36 ).
Observe the conjunction of words: “prepared suddenly.” That is the true order of progress preparation as to process, suddenness as to revelation. As with the volcano: it is always gathering its heat, the moment of explosion is sudden; it always comes unexpectedly; it is like death itself, for though we have reckoned about the time death will come, when he does come, his white ghastliness makes us forget our preparation and say, It was so sudden at the last! Have we not had preparation enough? Is it not time now for enthusiasm? We have heard thousands of discourses; we have attended thousands of religious services; we have even gone so far as to criticise the services we have attended. Has there not been preparation enough? Is it not time for a little suddenness, outburst, genuine enthusiasm? “The Lord shall suddenly come to his temple.” “Suddenly there was with the angel a multitude of the heavenly host”; and yet all the ages had been preparing for that one moment. Eternity had been waiting for that crisis, and yet even then it was said, “And suddenly.” “And suddenly there came a sound from heaven, a sound as of a rushing mighty wind.”… Yet, though apparently so unexpected, “this is that which was spoken by the prophet Joel.”
Prayer
O blessed Son of God, thou art always being transfigured before us: and if we miss the transfiguration, it is because our eyes are closed. Every day thou dost come to the world in a new revelation, a new beauty, a new helpfulness. Thy delight is not in destruction, but in salvation; the Son of Man is come to seek and to save that which was lost. Herein is the Gospel, the sweet news, the glad tidings, the holy appeal that touches us in the depth of our distress. We needed a helper; for want of a Saviour we died; there was no eye to pity, there was no arm to save; we had been given up to the darkness of night but for the love and pity and tenderness of God. Jesus Christ, Son of God, Son of man, thou art our friend, our brother, our Saviour: yea, we hail thee equal with the Father, who is God over all, blessed for evermore; and so we seek to be made like unto thyself in all the beauty of thy holiness. We know that thou mayest always be called upon in the day of trouble; thou dost find those who are troubled in heart, and they find thee, and there is kinship between us; thou wast tempted in all points like as we are, yet without sin; thou knowest the sharpness of every pain, the humiliation of every infirmity, the utter solitude of heart thou knowest: for were not the heavens darkened to thee, and did not the earth tremble as if ashamed of thee, and did not thy disciples forsake thee and flee? Yet out of all the darkness thou hast arisen, an infinite light, a glory filling the universe, the great joy of sweetest song, the object of heavenly adoration. We would know the fellowship of thy sufferings that we may know the power of thy resurrection. We may not, dare not, suffer alone; for then suffering were nought but pain, agony unprofitable and unending; but if we suffer with thee, if upon thy cross we hang in fellowship with thy pain, then we shall see the glory that lies beyond, we shall be glad with a great ecstasy, even when the darkness of night is thickest. We bless thee for thy saving power, mighty Son of God; where we fail thou dost succeed, because thou dost work with the ease of almightiness; there is no effort to thee; the All-Power cannot strain; behold, thou stoopest to touch the universe; the sun is infinitely beneath thy feet. We commend ourselves, therefore, to thee for healing, for quietness of soul in the midst of earth’s great tumult, and for the final salvation of our being. We cannot tell what salvation is; our conception is narrow and shallow and poor; we shall need eternity to interpret thy meaning of salvation: we see in it all growth, all progress, an eternal advancement towards the very perfectness of God: what can we require for a schoolhouse but God’s infinity, and for a day-glory but God’s own splendour? In so far as we are moving on the upward line we bless thee; for this is a miracle wrought against the gravitation of our nature, which is towards dust and meanness and death. Thou art always overriding this lower law by a greater; thou hast a grand spiritual mastery, an infinite persuasion, an allurement that gathers up into its omnipotence all contending and conflicting laws, and thou wilt out of all the stress of controversy and all the pain of war bring us to reconciliation and peace and music. Thou hast led us wondrously; we did not know one foot of the road; what we could see was like a cloud hiding a thunderbolt; but now how all things have opened up like a dawn, opened like flowers, opened like softly descending summer, which seeks out the barest places of the earth and sets a flower on them. We thank thee for all the road; when it was steepest it was healthiest; when it was darkest thy voice seemed sweetest to our listening love, and in the time when black affliction gathered, in all its branches and in all its issues, as if to overwhelm us, behold there was balm in Gilead, behold there was a physician there. We bless the Lord with organ and trumpets and stringed instruments of every name, and we call upon all trees, and hills, and rivers, and seas, and stars to join the infinite uproar of harmony, that we may praise thee with an infinite gladness, and rejoice in thee without a cloud to hide thy face. Be with all for whom we ought to pray for those in trouble, for those in peril on the sea; for those who are suddenly and irreparably bereaved, to whom the sun is no light and the summer no offering of flowers or fruits, to whom the whole heaven is dark. Be with those who want to return home but cannot for the multitude of devils round about them, urging them to the hell they already feel in dread anticipation; they long to come home; O thou mighty One, go forth with thine own sword, and slay the hosts of blackness and redeem the hearts that want to pray. Be with those who are in perplexity, bewilderment, all manner of trouble, touching things that recede as they approach, and speaking to things that cannot reply, and uttering all manner of imprecations without coherence, without definitions, with a blindness which indicates insanity; the Lord direct all such, and when they are putting their hand into the darkness may they be startled to find that they have touched thyself. The Lord be our light. The Lord go before us, and behind us, and on either side of us, and above us, that through the grace of our Lord Jesus Christ and the mystery of his cross we may be lost yet found in God. Amen.
Fuente: The People’s Bible by Joseph Parker
XVI
THE REIGNS OF HOSHEA (OF ISRAEL) AND HEZEKIAH (OF JUDAH)
2Ki 16:20-17:41
The reign of Hoshea is another new dynasty since Pekah was murdered; his dynasty has ended and Hoshea comes to the throne. Tiglath-Pileser says in his inscriptions that it was at his instigation that Hoshea rose up against Pekah and murdered him, and that it was upon his word that Hoshea was placed upon the throne and established there. So say the monumental inscriptions. This is the last dynasty and the last king in this awful history of the downfall of Israel. We come now to look at the first six years of the reign of Hezekiah. From this part of his reign we gather the following points:
First of all, let us look at his character as described thus: “He did that which was right in the eyes of the Lord according to all that David his father had done. He removed the high places and brake the images, and cut down the groves, and brake in pieces the brazen serpent that Moses had made, for unto those days the children of Israel did burn incense to it; and he called it Nehushtan. He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor any that were before him. For he clave to the Lord, and departed not from following him, but kept his commandments which the Lord commanded Moses. And the Lord was with him and he prospered whithersoever he went forth.” On Sunday night when I was a young pastor in Waco, I announced that as my text, “Nehushtan,” meaning, “It is only a piece of brass.” Moses made the serpent and it served admirably for -the healing of the people, and it was right to wish to keep a memorial of such a marvelous thing as the deliverance from the snakes in the desert, but there is a spirit in the world to worship the antique, to gather relics and to worship them, and so in later days that happened. The serpent that Moses had made became an object of worship. It became one of their gods. Now Hezekiah says, “It is just a piece of brass,” and he brake it in pieces. In the sermon I applied that to the misuses that are made of baptism and the Lord’s Supper; that when a priest stands over a wafer and mumbles a few words and says to the bread, “Thou art my God,” then it is time to say, “It is just a piece of bread”; time to say, “Nehushtan,” and when a man magnifies baptism until he finds the remission of his sins in a pool of water, and when it becomes such a sacrament that just to touch a wet finger to the brow of an unconscious babe will make it a member of Christ, then it is time to say, “Nehushtan.” That was the direction of my sermon.
Now let us see the great things done by Hezekiah. In his reformation he destroyed those high places throughout the whole country, so that Jehovah only was worshiped. Second, he destroyed not only the brazen serpent but he brought about a widespread spirit of iconoclasm. “Icon” means an image, and “Iconoclast,” an image breaker. One of the most notable features of the revolts against the Spaniards and against Rome in the lower countries was that the Iconoclasts came to the front. Crosses, images, anything in the world that men bow down to and worship violates the command, “Thou shall not make unto thee any graven image and bow down before it to worship it”; all these the Iconoclasts broke to pieces. It intensified the bitterness between the Protestants in the Low Country and the Spaniards, and there were periods of Iconoclastic outbreakings in many other countries, but Hezekiah determined so far as he was concerned in the sense of his responsibility to God that no image however sacred in its memory, even as sacred as that of the brazen serpent, should be the object of worship, and to prevent it he would destroy the image. Image worship is exceedingly convenient. History tells us about an ancient people whose god was a piece of dough, flour dough, molded into form. There was this virtue about that god: that in a time of famine they could eat him. Isaiah uses sarcasm where he describes the image worship and how those gods were made; that having eyes they see not, and having ears they hear not. Bob Ingersoll was fond of quoting rather than originating the saying, “A god is the noblest work of man.” In other words, he was saying that gods are made by men, and not men by gods. Well, anyhow, the gods that men make are not deities and we should break them as fast as we come to them.
The next thing that he did was to cleanse and renovate the Temple, inasmuch as his father had defiled it by putting in a new altar and closing up the holy place and breaking up all the services. So Hezekiah cleansed the Temple with great formality and publicity, and then reconsecrated it to the service of God. He put all of its furniture back into its proper place. He revised every important part of the worship, even the service of music. He re-established the Levitical choir and the Levitical instruments of praise and the use of the psalter was in existence before Hezekiah’s time. Then as the clouds were darkening around the Northern Kingdom, as their doom was impending, he sent out an invitation to all the true worshipers of God in the Northern Kingdom inviting them to come and join him in the great passover to be celebrated according to the law of Moses, and the record tells us that a multitude of the Northern Kingdom did come and align themselves with him in the observance of the Passover, and in connection with that we have this Scripture: “A multitude of the people even men 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 Lord God pardon every one, 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, and the Lord hearkened to Hezekiah, and healed the people.” I call attention to that passage particularly on account of the use made of it by pedobaptists in replying to Baptists on the subject of communion. They say, “You Baptists insist upon the water cleansing before communion; that a man should not partake of the communion unless there has been the previous ablution of baptism. And as the communion was established on a Passover occasion it meant a transition from the Passover of the Old Testament to the Lord’s Supper of the New Testament, and as here in the days of Hezekiah were people who did partake of the Passover not according to the law, and God forgave them, so it ought to be in the communion.” The Baptist reply to it is, “You should not plead in defense of a custom of historical violation of the law, confessed to be a violation of the law, confessed to be a sin, a sin that had to be presented to God and for which pardon had to be obtained. Your Hezekiah case is against you.” So the Baptists have the best of it in this case.
Following that Passover he kept an additional seven days and this is said about it: “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. Then the priests and the Levites arose and blessed the people; and their voice was heard, and their prayer came up to the holy dwelling place, even unto heaven.” To me this account of the reformation wrought by Hezekiah has always been a most interesting section of the Bible to read and a most profitable one. I never read it without being impressed in my mind profoundly with the good that comes in going back to the first principles, in going back to God’s written word and there on the strength of that word sending up a petition to the throne of grace for mercy and being convinced that mercy and help and the power of God will come down upon us.
The next item in his reformation is that he restores all the original Levitical services and the whole tithe system for the support of those services. Now that is all I have to say here about the reign of Hezekiah.
We learn from the prophets that three mighty natural events occurred in this period. In Amo 1:1 we have the statement that Amos commenced his prophecy in the second year before the great earthquake. There was an earthquake that figured in the memory of the people for a long time. In Zechariah 14 a much later prophecy, we find a reference to that great earthquake that came to pass during this period. Then in Amo 8:9 we have an account of an eclipse of the sun at midday which took place in this period, about 763 B.C. The sun went down at noon. That eclipse is not only mentioned in the Bible, but we find in the inscriptions on the monuments raised by neighboring nations a reference to that eclipse at that very date. Not only that, but modern astronomers by a mathematical calculation prove that just at that date an eclipse became visible to all parts of Palestine, a total eclipse of the sun.
Another great event that occurred during this period was the visit of the locusts set forth in Joel, one of the most vivid descriptions in human literature. There is much literature on the subject of locust plagues, from Moses’ account of them in the plague on Pharaoh to the latest account by travelers in Africa, but Joel’s description is the most remarkable in the world, except the one in Revelation which is a plague of symbolic locusts.
In connection with the reigns of Uzziah, Ahaz, and Hezekiah there comes out on the stage the greatest of the prophets. The most evangelistic of all the prophets, Isaiah. The record tells us that he wrote the latter part of the history of Uzziah. Now it is in Isaiah particularly that we find the best description of the moral condition of the people during this period.
Now let us turn to Hoshea and the Northern Kingdom. In order to maintain the integrity of his kingdom, Hoshea pays tribute to Tiglath-Pileser. On the death of Tiglath-Pileser and the ascendancy of Shalmaneser he continues to pay a heavy tribute: “Against him came up Shalmaneser king of Assyria, and Hoshea became his servant and brought him presents,” which means the paying of heavy tribute. He might have been secure upon his throne for years had he continued to pay this tribute, but he did not. He began to conspire with Egypt to throw off the yoke of Shalmaneser: “And the king of Assyria found conspiracy in Hoshea; for he had sent messengers to the king of Egypt, and offered no presents to the king of Assyria as he had done year by year.” He conspired with the king of Egypt and refused to pay his tribute to Shalmaneser. This is the occasion of the downfall of Hoshea and of the end of the Northern Kingdom. Shalmaneser at once set in motion his armed force. Samaria is encompassed and besieged, and after a terrible siege with all the horrors attendant upon a siege in that country and age, Samaria fell into the hands of Shalmaneser. Shalmaneser dies and is succeeded by Sargon who captures Samaria and deports the inhabitants, and he says in one of his inscriptions that he carried off 27,290 people and placed them in the land of Assyria, leaving only the poorer classes in the country. This occurred in 722 B.C., the date of the fall of Samaria, and the end of the Northern Kingdom. We have the causes which led to it pictured in the prophecies of Amos, Hosea, and Isaiah. Hoshea’s conspiring with Egypt and refusing to pay tribute to Assyria is the occasion for the destruction of the kingdom.
Notice the repeopling of the country: “And the king of Assyria brought men from Babylon, and from Cuthah, and from Awa, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.” Now notice that the population is so scattered that the wild animals increase, the lions become so plentiful that they devour them, and the people feel that they haven’t the right god. They do not know the god of these hills, and they want to be taught how to worship him in the right way. So they appeal to the king of Assyria and he sends them a priest to teach them how to worship the good of this land, and the result is that we have a mixture, a conglomeration, a mongrel race, and a mongrel religion, described thus: “Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. . . . They feared the Lord and served their own gods, after the manner of the nations from among whom they had been carried away.” They feared Jehovah whom they thought to be the god of this hill country, but they served other gods. So we have the strange mixture of these people brought from the various parts of Assyria, Jews who were residents of Israel, and all these other various forms of gods mixed up with Jehovah worship, a strange mixture indeed. These were the forerunners, or ancestors of the Samaritans, whom we find in the books of Ezra and Nehemiah and in the New Testament. We know something of their attitude toward Israel. They have remained there from the time they were transported by Sargon unto this day, and today there is a colony of them there, about one hundred and seventy people, the remnant of this old mongrel race. They still have their old customs, their patriarchs, the Pentateuch, the law of Moses, and they keep the sabbath even more strictly than the Pharisees did. This closes the history of northern Israel.
QUESTIONS
1. Who was the last king of Israel and what was his character?
2. Who was king of Judah when Israel was carried into captivity and what was his character?
3. What did he do that no other king had done since the division of the kingdom?
4. What relic of Moses was worshiped by Israel and what did he do with it?
5. In what particulars did his religious reformation consist?
6. What were the essential points in the cleansing of the Temple?
7. Describe the reconsecration service.
8. Describe his keeping of the Passover, (1) as to the preparation, (2) as to celebration, (3) as to “other seven days,” (4) as to the results.
9. What were the essential points in Hezekiah’s further religious
10. What three remarkable events fall within this period and what their significance? .
11. What great prophet comes on the stage here and what was his greatest characteristic? , .
12. What was his relation to Uzziah and to this period of history!
13. What was the condition of Israel at this time, how did Hoshea try to extricate himself and what was the result?
14. Who was the king of Assyria at this time and where did he carry the children of Israel? .
15. What were the sins of Israel for which they were carried away into captivity? . .
16. What were God’s efforts to save them from their sins and what were the results?
17. How was Samaria repeopled?
18. What was their idea of God?
19 How did God rebuke the disregard of him by the new inhabitant?
20. What of the mixed character of the religion of the Samaritans?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
2Ch 29:1 Hezekiah began to reign [when he was] five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother’s name [was] Abijah, the daughter of Zechariah.
Ver. 1. Hezekiah began to reign. ] See 2Ki 18:1-2 .
And his mother’s name was Abijah.] He was the better man for the good instructions of his mother, though she could do no good on her husband Ahaz; such was his pertinacy, not moved at all by her piety.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Chronicles Chapter 29
Ahaz, after a most distressful as well as guilty reign, comes to his end; and Hezekiah reigns in his stead (2Ch 29 ). Here we have a man of faith – a man of singular confidence in the Lord – and Hezekiah “in the first year of his reign, in the first month, opened the doors of the house of Jehovah and repaired them.” There was no time lost. In the first year and the first month! “And he brought in the priests and the Levites and gathered them together into the east street, and said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of Jehovah God of your fathers, and carry forth the filthiness out of the holy place. For our fathers have trespassed, and done that which was evil in the eyes of Jehovah our God, and have forsaken Him, and have turned away their faces from the habitation of Jehovah, and turned their backs. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and He hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes. For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. Now it is in mine heart to make a covenant with Jehovah God of Israel, that His fierce wrath may turn away from us. My sons, be not now negligent: for Jehovah hath chosen you to stand before Him, to serve Him, and that ye should minister unto Him, and burn incense.”
What a state! Yet there was the law; but such was the practice. The people of today wonder at the departure in Christendom since the time of the apostles. The departure was not so easy under Israel, because Israel’s worship consisted so very much of external observances; and they might be done even by unconverted men. But in the Church everything depends upon the Spirit of God, and therefore the departure is incomparably more easy in the Church than it was under Israel. Yet people wonder that the Church has gone astray. To what purpose have they read their Bibles, and why has God given us this most solemn departure in Israel but to warn us of ours? Has He not in the New Testament put forward prophecy after prophecy of the departure that He saw at hand? “Otherwise thou shalt be cut off.” What did it depend upon? On what condition? Except the Gentile continued in the goodness of God, he should be cut off like the Jew. Has the Gentile continued in the goodness of God? Is Protestant devotion and the splitting up of the Church of God without a care? Is Popish or Greek idolatry continuing in the goodness of God? The Gentile has not continued in the goodness of God, and must be cut off no less than Israel and Judah.
Well, here was a pious man; and what a mercy to think that God raises up individuals in Christendom, as He did in Israel. But you will observe this: no piety of Jehoshaphat, no faith of Hezekiah, turned the current of evil. There is a stay: they find a footing in the midst of the current and they resist it. They are sustained of God, but the current of evil still passes on till it ends in the gulf of judgment. And so we find now. Hezekiah no doubt gave a fair and beautiful promise of a better day. But it was only the morning cloud and passing dew; so he calls upon them not to be negligent, and the Levites answer to his call to cleanse the house of Jehovah.
This was the great thing. It was not merely personal cleansing, but cleansing the house of Jehovah. The house of Jehovah answers to our being gathered together. It is not enough to be personally pure; we ought to be pure in our associations; we ought to be pure in our worship. If there is anything in which we ought to be pure, it is in the worship of God. I cannot understand the piety of persons that are content with what they know is wrong in the worship of God. It seems to me sadly inconsistent, to say the least. I know there are difficulties. Faith always has difficulties but faith always surmounts them. So it was with Hezekiah. No doubt it seemed a very strange thing to be blaming everybody for so long a time; but he did not think of that, and I am persuaded that Hezekiah was not a high-minded, but a most lowly man. It is a mere stigma and calumny to call faith proud. The world always dues. Christians ought not to do so; they ought to know better.
So they began on the first day of the first month. What alacrity! “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 Jehovah: so they sanctified the house of Jehovah in eight days; and in the sixteenth day of the first month they made an end.” v. 17. Then they went unto Hezekiah the king and told him. Hezekiah prepares accordingly. “Then Hezekiah the king rose early, and gathered the rulers of the city and went up to the house of Jehovah.” It is all the same stamp. It was a man filled with a sense of the glory of God, and there was not a moment to be lost. If I want to obey, why should I not begin at once? What am I waiting for? “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 Jehovah. 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. And they brought forth the he-goats for the sin offering before the king and the congregation; and they laid their hands upon them. 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.”
Let me call your attention to what is said here – “for all Israel,” as we also have it in the 21st verse – “for the kingdom, and for the sanctuary, and for Judah.” Not for Judah only, but for the whole nation, Israel and Judah. This is a fine action of Hezekiah’s faith. Personally pure and devoted in his own sphere, his heart went out toward all that belonged to God. They might be idolaters, but he makes an atonement. The more, therefore, they needed the atonement, the mare they needed that others should feel for them if they felt not for themselves and for God.
And so we should feel now. We ought not to care merely for the Christians that we new. Surely we ought to love them; but our hearts ought always, in private and in public, to take in the whole Church of God. We are never right if we do not. There is sectarian leaven in our hearts if we do not go out toward all that are of God. So with Hezekiah. It was for all Israel – for the king commanded. It was the king, you see. The priests, no doubt, did not think about it. They were so accustomed merely to offer up sacrifices for Judah that they, no doubt, never thought about “all Israel”; but the king did. “The king commanded that the burnt offering and the sin offering should be made for all Israel.” And everything was done in its proper order. There was no neglect of what was seemly or decent. “And he set the Levites in the house of Jehovah 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 Jehovah by His prophets. And the Levites stood with the instruments of David, and the priests with the trumpets. And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of Jehovah began also with the trumpets, and with the instruments ordained by David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded, and all this continued until the burnt offering was finished. And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped. Moreover, Hezekiah the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.”
And thus all was done in beautiful order and, as we are told in the last verses, “the service of the house of Jehovah was set in order. And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly.” But it was none the worse for that. There had been nothing like this since the days of king Solomon; so long had care for the house of God fallen into disuse.
Fuente: William Kelly Major Works (New Testament)
2 Chronicles
A GODLY REFORMATION
2Ch 29:1 – 2Ch 29:11
Hezekiah, the best of the later kings, had the worst for his father, and another almost as bad for his son. His own piety was probably deepened by the mad extravagance of his father’s boundless idolatry, which brought the kingdom to the verge of ruin. Action and reaction are equal and contrary. Saints grown amidst fashionable and deep corruption are generally strong, and reformers usually arise from the midst of the systems which they overthrow. Hezekiah came to a tottering throne and an all but beggared nation, ringed around by triumphant enemies. His brave young heart did not quail. He sought ‘first the kingdom of God, and His righteousness,’ and of the two pressing needs for Judah, political peace and religious purity, he began with the last. The Book of Kings tells at most length the civil history; the Book of Chronicles, as usual, lays most stress on the ecclesiastical. The two complete each other. The present passage gives a beautiful picture of the vigorous, devout young king setting about the work of reformation.
We may note, first, his prompt action. Joash had to whip up the reluctant priests with his ‘See that ye hasten the matter!’ Hezekiah lets no grass grow under his feet, but begins his reforms with his reign. ‘The first month’ 2Ch 29:3 possibly, indeed, means the first month of the calendar, not of Hezekiah, who may have come to the throne in the later part of the Jewish year; but, in any case, no time was lost. The statement in 2Ch 29:3 may be taken as a general resume of what follows in detail, but this vigorous speech to the priests was clearly among the new king’s first acts. No doubt his purpose had slowly grown while his father was affronting Heaven with his mania for idols. Such decisive, swift action does not come without protracted, previous brooding. The hidden fires gather slowly in the silent crater, however rapidly they burst out at last.
We can never begin good things too early, and when we come into new positions, it is always prudence as well as bravery to show our colours unmistakably from the first. Many a young man, launched among fresh associations, has been ruined because of beginning with temporising timidity. It is easier to take the right standing at first than to shift to it afterwards. Hezekiah might have been excused if he had thought that the wretched state of political affairs left by Ahaz needed his first attention. Edomites on the east, Philistines on the west and south, Syrians and Assyrians on the north, ‘compassed him about like bees,’ and worldly prudence would have said, ‘Look after these enemies today, and the Temple tomorrow.’ He was wiser than that, knowing that these were effects of the religious corruption, and so he went at that first. It is useless trying to mend a nation’s fortunes unless you mend its morals and religion.
And there are some things which are best done quickly, both in individual and national life. Leaving off bad habits by degrees is not hopeful. The only thing to be done is to break with them utterly and at once. One strong, swift blow, right through the heart, kills the wild beast. Slighter cuts may make him bleed to death, but he may kill you first. The existing state was undeniably sinful. There was no need for deliberation as to that. Therefore there was no reason for delay. Let us learn the lesson that, where conscience has no doubts, we should have no dawdling. ‘I made haste, and delayed not to keep thy commandment.’
Note, too, in Hezekiah’s speech, the true order of religious reformation. The priests and Levites were not foremost in it, as indeed is only too often the case with ecclesiastics in all ages. Probably many of them had been content to serve Ahaz as priests of his multiform idolatry. At all events, they needed ‘sanctifying,’ though no doubt the word is here used in reference to merely ceremonial uncleanness. Still the requirement that they should cleanse themselves before they cleansed the Temple has more than ceremonial significance. Impure hands are not fit for the work of religious reformation, though they have often been employed in it. What was the weakness of the Reformation but that the passions of princes and nobles were so soon and generally enlisted for it, and marred it? He that enters into the holy place, especially if his errand be to cleanse it, must have ‘clean hands, and a pure heart.’ The hands that wielded the whip of small cords, and drove out the money-changers, were stainless, and therefore strong. Some of us are very fond of trying to set churches to rights. Let us begin with ourselves, lest, like careless servants, we leave dirty finger-marks where we have been ‘cleaning.’
The next point in the speech is the profound and painful sense of existing corruption. Note the long-drawn-out enumeration of evils in 2Ch 29:6 – 2Ch 29:7 , starting with the general recognition of the father’s trespass, advancing to the more specific sin of forsaking Him and His house, and dwelling, finally, as with fascinated horror, on all the details of closed shrine and quenched lamps and cold altars. The historical truth of the picture is confirmed by the close of the previous chapter, and its vividness shows how deeply Hezekiah had felt the shame and sin of Ahaz. It is not easy to keep clear of the influence of prevailing corruptions of religion. Familiarity weakens abhorrence, and the stained embodiments of the ideal hide its purity from most eyes. But no man will be God’s instrument to make society, the church, or the home, better, unless he feels keenly the existing evils. We do not need to cherish a censorious spirit, but we do need to guard against an unthinking acquiescence in the present state of things, and a self-complacent reluctance to admit their departure from the divine purpose for the church. There is need to-day for a like profound consciousness of evil, and like efforts after new purity. If we individually lived nearer God, we should be less acclimatised to the Church’s imperfections. No doubt Hezekiah’s clear sight of the sinfulness of the idolatry so universal round him was largely owing to Isaiah’s influence. Eyes which have caught sight of the true King of Israel, and of the pure light of His kingdom, will be purged to discern the sore need for purifying the Lord’s house.
The clear insight into the national sin gives as clear understanding of the national suffering. Hezekiah speaks, in 2Ch 29:8 – 2Ch 29:9 , as the Law and the Prophets had been speaking for centuries, and as God’s providence had been uttering in act all through the national history. But so slow are men to learn familiar truths that Ahaz had grasped at idol after idol to rescue him; ‘but they were the ruin of him, and of all Israel.’ How difficult it is to hammer plain truths, even with the mallet of troubles, into men’s heads! How blind we all are to the causal connection between sin and sorrow! Hezekiah saw the iron link uniting them, and his whole policy was based upon that ‘wherefore.’ Of course, if we accept the Biblical statements as to the divine dealing with Israel and Judah, obedience and disobedience were there followed by reward and suffering more certainly and directly than is now the case in either national or individual life. But it still remains true that it is a ‘bitter’ as well as an ‘evil’ thing to depart from the living God. If we would find the cause of our own or of a nation’s sorrows, we had better begin our search among our or its sins.
That phrase ‘an astonishment, and an hissing’ 2Ch 29:8 is new. It appears for the first time in Micah Micah vi. l6, and he, we know, exercised influence on Hezekiah Jer 26:18 – Jer 26:19. Perhaps the king is here quoting the prophet.
The exposition of the sin and its fruit is followed by the king’s resolve for himself, and, so far as may be, for his people. The phrase ‘it is in my heart’ expresses fixed determination, not mere wish. It is used by David and of him, in reference to his resolve to build the Temple. ‘To make a covenant’ probably means to renew the covenant, made long ago at Sinai, but broken by sin. The king has made up his mind, and announces his determination. He does not consult priests or people, but expects their acquiescence. So, in the early days of Christianity, the ‘conversion’ of a king meant that of his people. Of course, the power of the kings of Israel and Judah to change the national religion at their pleasure shows how slightly any religion had penetrated, and how much, at the best, it was a matter of mere ceremonial worship with the masses. People who worshipped Ahaz’s rabble of gods and godlings to-day because he bade them, and Hezekiah’s God to-morrow, had little worship for either, and were much the same through all changes.
Hezekiah was in earnest, and his resolve was none the less right because it was moved by a desire to turn away the fierce anger of the Lord. Dread of sin’s consequences and a desire to escape these is no unworthy motive, however some superfine moralists nowadays may call it so. It is becoming unfashionable to preach ‘the terror of the Lord.’ The more is the pity, and the less is the likelihood of persuading men. But, however kindled, the firm determination which does not wait for others to concur that ‘As for me, I will serve the Lord,’ is the grand thing for us all to imitate. That strong young heart showed itself kingly in its resolve, as it had shown itself sensitive to evil and tender in contemplating the widespread sorrow. If we would brace our feeble wills, and screw them to the sticking-point of immovable determination to make a covenant with God, let us meditate on our departures from Him, the Lover and Benefactor of our souls, and on the dreadfulness of His anger and the misery of those who forsake Him.
Once more the king turns to the priests. He began and he finishes with them, as if he were not sure of their reliableness. His tone is kindly, ‘My sons,’ but yet monitory. They would not have been warned against ‘negligence’ unless they had obviously needed it, nor would they have been stimulated to their duties by reminding them of their prerogatives, unless they had been apt to slight these. Officials, whose business is concerned with the things of God, are often apt to drop into an easy-going pace. Negligent work may suit unimportant offices, but is hideously inconsistent with the tasks and aims of God’s servants. If there is any work which has to be done ‘with both hands, earnestly,’ it is theirs. Unless we put all our strength into it, we shall get no good for ourselves or others out of it. The utmost tension of all powers, the utmost husbanding of every moment, is absolutely demanded by the greatness of the task; and the voice of the great Master says to all His servants, ‘My sons, be not now negligent.’ Ungirt loins and unlit lamps are fatal.
We should meditate, too, on the prerogatives and lofty offices to which Christ calls those who love Him; not to minister to self-complacency, as if we were so much better than other men, but to deepen our sense of responsibility, and stir us to strenuous efforts to be what we are called to be. If Christian people thought more earnestly on what Jesus Christ means them to be to the world, they would not so often counterwork His purpose and shirk their own duties. Crowns are heavy to wear. Gifts are calls to service. If we are chosen to be His ministers, we have solemn responsibilities. If we are to burn incense before Him, our censers need to be bright and free from strange fire. If we are the lights of the world, our business is to shine.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
began to reign. In the third year of Hoshea, king of Israel. Therefore in the last year but one of his father’s reign. Hezekiah began his reformation in 616, the first year of his sole reign. See App-50.
Abijah. In 2Ki 18:2 it is given as ‘Abi, here it is ‘Abijah. But the “I” in the former stands for the abbreviation of “jah” in the latter.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 29
Hezekiah was twenty-five years old when he began to reign, and he reigned for twenty-nine years ( 2Ch 29:1 )
Now it is interesting to me that as wicked as was Ahaz, Hezekiah was a very good, spiritual king. Perhaps he saw the folly of his father. Perhaps he saw what his father’s reign had done for the nation. But it is interesting how that such an ungodly man as Ahaz could have a son as Hezekiah who was so spiritual. And Hezekiah began to reign, but Hezekiah was strongly influenced by Isaiah the prophet. And no doubt the relationship of Hezekiah and Isaiah is the reason why Hezekiah was such a good king.
Now Hezekiah, when he began to reign, immediately sought to undo the blasphemous work of his father, in the tearing down of all of these idols and images that his father had established and set up.
He did that which was right in the sight of the Lord. In the first year of his reign, he opened the doors of the house of the LORD, and he repaired them. And he brought in the priests and the Levites, and he gathered them together into the east street, and he said, Sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth the filthiness out of the holy place. 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. And they have shut up the doors of the porch, they put out the lamps, and they have not burned incense nor offered burnt offerings in the holy place unto the God of Israel. Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to the hissing, as you see with your eyes. For, lo, our fathers have fallen by the sword, our sons and our daughters and our wives are in captivity for this. And it is in my heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us. My sons, be not now negligent [talking to the priests]: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense ( 2Ch 29:2-11 ).
So here the first thing that Hezekiah does is re-establish the worship of Jehovah. The temple had been shut. It would have been filled with just a lot of junk, filthiness, pollution, and the doors had been shut. They had not been offering the daily sacrifices. They had not been keeping the light of the menorah lit. They had just forsaken the worship of Jehovah God completely during the reign of Ahaz. And it is Hezekiah’s purpose to re-establish now. Calling the priests together and saying, “Okay now, you fellows, sanctify yourselves and let’s get back. I’m determined to make a covenant to worship God.” And so Hezekiah was the instrument to forestall the judgment of God in the fact that he was turning the people back to the worship of God once again.
And so they gathered their brothers, they sanctified themselves, according to the commandment of Hezekiah, by the words of the LORD, to cleanse the house of the LORD. And the priests went into the inner part of the house of the LORD, to cleanse it, they brought out all the uncleanness that was found there in the temple of the LORD and they carried it down to the brook Kidron ( 2Ch 29:15-16 ).
And dumped it down there in the bottom of the valley.
And they began the first day of the first month to sanctify, and on the eighth day of the month they came to the porch of the LORD: and they sanctified the house of the Lord ( 2Ch 29:17 ).
So they started going through sanctifying everything. Now there was a ritual by which things had to be sanctified and the purification rites. There was a whole ritual to it, and it took several days. And they would go one area at a time sanctifying the holy of holies again, then sanctifying the holy place, sanctifying the table of showbread, sanctifying the oil of incense, sanctifying the candles, and it took eight days, actually, to formulate the oil that was burned in the candles. Getting so you’d have the sanctified oil to burn in the sanctified lamp and the whole thing. And so they started this process. The first day of the first month they began this process of sanctification. And it was coming, of course, now you’re in the first month; you’ve got the great Feast of the Passover coming up. But they didn’t have time to get everything all set for the Feast of the Passover in the first month.
Now there was a provision in the law of Moses that if a person could not observe the Feast of the Passover in the fourteenth day of the first month that he could do it on the fourteenth day of the second month. And so they determined that they would have the Feast of the Passover once more. It’s something that was back in their history. They hadn’t done it for a long time, and they determined that they were going to start the feast again, that they would observe the Feast of the Passover unto the Lord.
And so they sent messages throughout all the land inviting the people to come to the Feast of the Passover in the second month. And it is interesting that they even sent messages on up into the northern kingdom, into the areas of Samaria in the northern kingdom, inviting the people that they should come. And so there was this great celebration of the Feast of the Passover. They restored the worship of the temple and all. And then in chapter 30 we get the Passover. But in the restoration of the worship in the temple, verse 2Ch 29:27 :
And Hezekiah commanded to offer the burnt offerings upon the altar. And when the burnt offerings began, the song of the LORD began also with the trumpets, and with the instruments ordained by David the king of Israel ( 2Ch 29:27 ).
David had invented a lot of musical instruments and ordered the singers and all. And as they started to burn the sacrifice, they began to sing and worship God once more. And so the beautiful sight, really, of the worship of God re-instituted there in the temple.
All of the congregation worshipped, and the singers sang, and the trumpeters sounded: and all of this continued until the burnt offering was finished ( 2Ch 29:28 ).
Now the burnt offering was the offering of consecration. They offered a sin offering because they had sinned against God. But then the burnt offering. You remember he said, “I have made a covenant to serve the Lord.” That’s what the burnt offering was all about. The burnt offering was the offering of consecration. It is the consecration of my life to serve God.
And so the Bible said, “I beseech you therefore brethren by the mercies of God that you’ll present your bodies as a living sacrifice,” not as sin sacrifice, but a burnt offering sacrifice, “holy and acceptable unto God” ( Rom 12:1 ). In other words, “Here, God, is my body. I sacrifice my body to you. That is, I am consecrating my body and my life to serve You.” That’s what the burnt offering sacrifice was all about, the offering of consecration.
And so Hezekiah the king, the princes commanded the Levites to sing praise unto the Lord with the words of David, and Asaph the seer ( 2Ch 29:30 ).
So they began to sing the songs with which you are familiar.
And they sang praises with gladness, and they bowed their heads and worshipped. Then Hezekiah answered and said, Now that you have consecrated yourselves to the LORD, come near and bring sacrifices and thank offerings to the house of the LORD. And the congregation brought in the sacrifices and thank offerings; and as many as were of a free heart, burnt offerings ( 2Ch 29:30-31 ).
Now sometimes there is a mistaken notion that we can legislate righteousness. It’s impossible. The worship of God must always arise out of a free heart. You cannot force people to worship God. That always has to come from the free heart. It should never come out of coercion. It should never come out of pressure. Whatever you give, yourself, that which you have, should always be done freely and willingly from your heart. So the people, as many as were of a free heart came and worshipped.
And Hezekiah rejoiced [verse 2Ch 29:36 ], and all the people, that God had prepared the people: for the thing was done in a hurry ( 2Ch 29:36 ).
Actually, this was a hurried up deal.
“
Fuente: Through the Bible Commentary
2Ch 29:1-11
2Ch 29:1-11
THE BEGINNING OF THE REIGN OF HEZEKIAH
HEZEKIAH (715-687 B.C.)
HEZEKIAH’S MOVE TO RESTORE THE TRUE WORSHIP
“Hezekiah began to reign when he was five and twenty years old; and he reigned nine and twenty years in Jerusalem; and his mother’s name was Abijah, the daughter of Zechariah. And he did that which was right in the eyes of Jehovah, according to all that David his father had done. He in the first year of his reign, in the first month, opened the doors of the house of Jehovah, and repaired them. And he brought in the priests and the Levites, and gathered them together in the broad place on the east, and said unto them, Hear me, ye Levites; now sanctify yourselves, and sanctify the house of Jehovah, the God of your fathers, and carry forth the filthiness out of the holy place. For our fathers have trespassed, and done that which was evil in the sight of Jehovah our God, and have forsaken him, and have turned away their faces from the habitation of Jehovah, and turned their back. Also they have shut up the doors of the porch, and have put out the lamps, and have not burned incense nor offered burnt-offerings in the holy place unto the God of Israel. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and he hath delivered them to be tossed to and fro, to be an astonishment, and a hissing, as ye see with your eyes. For, lo, our fathers are fallen by the sword, and our sons and our daughters and our wives are in captivity for this. Now it is in my heart to make a covenant with Jehovah, the God of Israel, that his fierce anger may turn away from us. My sons, be not now negligent; for Jehovah hath chosen you to stand before him, to minister unto him, and that ye should be his ministers, and burn incense.”
Practically all of this chapter is without parallel in Kings. It supplements the record of Hezekiah’s extensive reforms that are mentioned there. We see here that his work was not merely negative, in such things as destroying the high places and cutting down the Asherim. He also did many positive things toward pointing Israel back to the true worship of God.
“Carry forth the filthiness out of the holy place” (2Ch 29:5). “This was the accumulated dirt from years of neglect.”
“They have not burned incense nor offered burnt-offerings in the holy place unto the God of Israel” (2Ch 29:7). But does not 2Ki 16:14-16 state that Ahaz himself made offerings on that special altar? Yes, indeed; but there is no contradiction here. The Chronicler is merely telling us (and those Levites) that those sacrifices that Ahaz offered on an Assyrian altar, were, in no sense, offered unto the God of Israel, but were actually sacrifices to Assyrian gods. Note the underlined words in this paragraph.
“Jehovah hath chosen you (the Levites) to stand before him” (2 Chronicles 11). Here again we find an acute consciousness of the Law of God through Moses in the Pentateuch, especially in Exodus, Leviticus and Numbers, where the choice of the Levites and the sons of Aaron was first revealed. It is the proliferation of dozens of such references as these in Chronicles that sends the radical critics into frantic screams of “Midrash”!
This single chapter is a complete contradiction of the critical denials of it with abundant proof of the existence of the whole Pentateuch in the reign of Hezekiah, generations prior to Josiah and that fairy tale about the P Code.
It is the conviction of this writer that the author of whatever source was quoted by the Chronicler here (see our introduction for a list of these) had a complete copy of the Law of Moses (the whole Pentateuch) before him when he wrote down the events related in this chapter.
UNDENIABLE REFLECTIONS OF THE PENTATEUCH IN THIS CHAPTER
(1) “The wrath of Jehovah was upon Judah” (2Ch 29:8). “This word (wrath) is used in Deu 28:25,” where Moses had predicted this very disaster that befell Judah.
(2) “For Jehovah hath chosen you” (2Ch 29:11). This is stated in Num 3:6; Num 8:6, and in Deu 10:8.
(3) “They brought seven bullocks, and seven rams, and seven lambs, and seven he-goats for a sin-offering for the kingdom” (2Ch 29:21). The use of these animals for that purpose was authorized in Lev 1:3ff; Lev 14:20; and Lev 16:24. “Seven victims were offered because seven was a sacred number.”
(4) The use of seven victims instead of one in certain sacrifices was authorized in Num 28:11 ff.
(5) “The priests received the blood and sprinkled it upon the altar” (2Ch 29:22). The ritual for this action is found in the law of Moses in Exo 29:16, and in Lev 1:5; Lev 1:11.
(6) “The king and the assembly laid their hands upon them (the sacrifices)” (2Ch 29:23). This ceremony is described in Lev 1:4.
(7) “And they made a sin-offering with their blood upon the altar” (2Ch 29:24) In Lev 4:25; Lev 4:34 is found the description of exactly how this was done.
(8) “Come near, … and bring thank-offerings into the house of Jehovah” (2Ch 29:31) “The thanksgiving here was for the joy over the renewal of the worship of Jehovah.” Instructions for the offerings and ceremonies for such an occasion are found in Lev 7:12 ff.
(9) “The burnt-offerings … with the fat of the peace-offerings, and with the drink-offerings for every burnt-offering … so the service for the house of Jehovah was set in order” (2Ch 29:35). “The drink offerings were of wine and probably poured like the blood at the base of the altar.” Very complete and detailed instructions for these sacrifices, including the drink-offerings, are found in Num 15:1-15.
Note here that Hezekiah followed instructions for the services of the house of Jehovah, instructions that are detailed in the Mosaic writings of the Pentateuch.
Before leaving this analysis, we must ask, “How do the critics attempt to get rid of such proof as this? Curtis has this succinct statement of their only answer.
It must be remembered that the writer was drawing largely upon his imagination, and evidently cared little about accuracy of detail.
To such so-called scholarship as this, we wish to say NO! It is the evil radical critics, seeking to destroy faith in the Word of God, who are drawing upon their imagination. The real Biblical Midrash is that imaginary P Code, that alleged discovery in the reign of Josiah, the Jehovist, the Elohist, the Deuteronomist, and the Second, Third, or Twentieth ISAIAH, and all the rest of those fraudulent, imaginary, ephemeral and constantly changing “documents” invented by evil men and imposed upon believers under the guise of their being scholarly. And may it be said again that until all of those alleged documents (or any single one of them, for that matter) can be produced and scientifically evaluated, the truly intelligent person may safely reject them.
E.M. Zerr:
2Ch 29:1. We are beginning the study of one of the best kings of Judah. The expression is repeated that he reigned in Jerusalem. It meant much, especially up to the date at which we have arrived. There have been two distinct kingdoms, or divisions of the original kingdom. One of them was composed of the 10 tribes who revolted from the original and formed a kingdom that had more than one capital at various times. The other division was composed of two tribes, Judah and Benjamin (including Levi after the 10 tribes had rejected him), and its capital was at Jerusalem, the original headquarters. It was informative, therefore, when writing about the kings of Judah, to say that they reigned in Jerusalem. Hezekiah’s mother was the daughter of Zechariah, a prominent name. There were at least 28 men with that name mentioned in the Old Testament. Some of them were of the tribe of Levi and some of other tribes. We should therefore not attach any special importance to the name in the present verse.
2Ch 29:2. David is called the father of Hezekiah as a term of respect, and because David was the first king from the tribe of Judah. The original is defined by Strong, “a primitive word; father in a literal and immediate, or figurative and remote application.” It is rendered in the Old Testament by father 670 times, chief 3, principal 1. Again let us note the proviso, in the sight of the Lord, when declaring that he did that which was right. “The Lord seeth not. as man seeth.” (1Sa 16:7.)
2Ch 29:3. Hezekiah did not delay going about the work before him. He started it the first month of the first year. He opened the doors because Ahaz had closed them (2Ch 28:24). The temple had been allowed to fall into disorder and Hezekiah repaired it.
2Ch 29:4. Priests and Levites are mentioned as separate classes. That is because all priests were Levites, but not all Levites could act as priests. Yet there were services for the Levites besides that of priesthood. Street means an open area or space, not necessarily an avenue. The space east of the temple was where Hezekiah assembled these men, for the purpose of making a speech to them.
2Ch 29:5. Sanctify means to consecrate one’s self to the service of God. The worship of the Lord had been corrupted by the preceding king and the temple been closed to the true service. There is no indication of literal filthiness being present, but the very state of neglect, due to the idolatrous interests of the king, suggested a religious corruption whose stagnation reached to heaven. The Levites were charged to alter all these conditions, and thus to carry forth the filthiness out of the holy house of the Lord.
2Ch 29:6. More than once our attention has been called to the idea that a thing should be right “in the eyes of the Lord.” This verse gives us the same principle on the negative side, something that is evil in his eyes. A thing might look good as far as man could tell, but look sinful as the Lord would see it. We should accept the divine verdict and act accordingly. Habitation of the Lord refers to the temple, since that was the place where God recorded his name in that Dispensation. See Deu 12:12; Deu 14:23. When Ahaz closed the doors of the house of God and directed the attention of the people away from that place, that was when they turned their backs against the Lord.
2Ch 29:7. The porch was a vestibule entering the main room of the building. By closing the doors to the porch, the entrance to the house was cut off. Such an action resulted in putting out the lamps and stopping the burning of incense.
2Ch 29:8. Because of the evils described above, the Lord poured out his wrath on his people by subjecting them to the surrounding nations, who were suffered to trouble the kingdom with commotion. The astonished referred to the surrounding people looking on as well as to themselves. The hissing referred to the derision or ridicule that the nations cast at the people of Israel after they had been brought down in shame. Judah and Jerusalem. The first word is the name of the kingdom, the last its capital.
2Ch 29:9-10. For this means that the misfortunes that had befallen their families had been brought on them on account of the sins just mentioned. Hezekiah proposed that a new promise be made to the Lord, offering to be rededicated in service to him, hoping thereby to escape the further divine wrath.
2Ch 29:11. My sons is a term of endearment, and used in view of the relative positions of the speaker and the hearer. Negligent is rendered “deceived” in the margin, and the lexicon agrees with it. However, the warning for a person not to be deceived is said rather with the idea of arousing the hearer to a sense of his duty. A person can sometimes be deceived by inattention to duty as surely as by some positive false teaching. The purpose of Hezekiah was to remind these Levites of their duty. And, in order that they might realize it all the more, he told them that they had been chosen for a special work, one of the items of which was to burn incense.
Fuente: Old and New Testaments Restoration Commentary
With the accession of Hezekiah a great change came over the life of Judah. Among all the reformers he was perhaps the most remarkable. That this was so in spite of the fact that he was the son of Ahaz is interesting, and leads to inquiry as to the reason. The answer is not far to seek. His mother was Abijah, the daughter of Zechariah, probably the person mentioned by the prophet Isaiah (8:2) as a “faithful witness.” This possible friendship, of his mother for the prophet, combined with the certainty that up to this time he had been under the influence of Isaiah’s ministry, may account for Hezekiah’s action on coming to the throne. A man brought up in the atmosphere of the wonderful teaching of Isaiah would naturally inaugurate his reign along lines diametrically opposed to those followed by his father.
The reformation began in Hezekiah’s deep consciousness of the wretched condition of the people, and the reason thereof. This is most graphically set forth in his words to the priests and Levites when he called them together. He made no attempt to blame on God the calamities which had overtaken the nation. On the other hand, he traced the story of their sin, and declared that the result was the wrath of God, which had expressed itself in their disasters. He then commenced the work of restoring the order of worship, the first business of which was to cleanse the house. Some idea of the condition of things may be gathered from the fact that the Levites were occupied sixteen whole days in carrying out the accumulated filth from the sacred precincts. This being done, the great ceremony of rededication followed. The consciousness of the true order is manifest in Hezekiah’s words, “Now ye have consecrated yourselves . . . bring sacrifices and thank-offerings.” The New Testament parallel is found in the words of the apostle to the Corinthians, “First they gave their own selves to the Lord, and to us by the will of God.”
Fuente: An Exposition on the Whole Bible
a Revival of Righteousness
2Ch 29:1-11
It was a blessing for Judah that Ahaz left as successor a son who inherited none of his fathers traits. Hezekiah ranks as one of the best kings that occupied the throne of David. This chapter is full of illustrative and interesting incident. In the first month of his reign, the young king began his work of reform by assembling to his help the priests and Levites, and bidding them make all possible speed to cleanse the Temple.
The clarion call of this exhortation rings yet and bids us cleanse the inner shrine of our heart from all filthiness of the flesh and spirit. Let us hasten to open the doors, kindle the lamps, and burn incense in the inner prayer-chamber of the heart. And what is true for the individual applies equally to the national conscience. Religion is the safeguard of our prosperity; and they who secure a healthy religious sentiment contribute as much to the well-being of their fatherland as the statesmen and politicians of world-wide fame.
Fuente: F.B. Meyer’s Through the Bible Commentary
2Ch 29:1-2; 2Ch 31:20-21
I. Studying the life and reign of Hezekiah, we discover, first, that he is an illustration of the sovereignty of God in conversion. He was the son of one of the most impious monarchs that ever sat on the throne of Israel. Parental and royal influence combined to make him a bad man and a worse king.
II. The conversion of Hezekiah, therefore, should give encouragement to the children of unchristian parents. It is the way of God to save men when to human view their salvation is incredible. He delights in miracles of grace.
III. The upright character of Hezekiah illustrates also that the conversion of men is often assisted by their natural recoil from extreme wickedness. Sin is often used to defeat itself.
One of the reasons why it is permitted to run its course and come to a head is that men may see it in its hideous maturity.
IV. The narrative illustrates the fact that when God converts men from amidst surroundings of great depravity, He often has some great and signal service for them to do for Him. He summoned Hezekiah to the reformation of a kingdom.
V. The work of Hezekiah illustrates the moral power of one man in effecting a great work to which God has called him.
VI. The work of Hezekiah illustrates also the suddenness with which God often achieves by the hand of such men great changes in the progress of His kingdom.
A. Phelps, The Old Testament a Living Book, p. 111.
2Ch 29:27
The old sacrifices are past and done for ever. There are no more smoking altars or bleeding beasts; but that which they represented still remains, and will remain so long as man and God are child and Father to each other. The giving up of the life of man away from himself to serve his true and rightful Master, the surrender of his life to Another, self-sacrifice, which is what these burnt-offerings picturesquely represented, is universally and perpetually necessary. It is not beasts, but lives, that we offer. Can the life, too, be offered now as the beast was offered of old: with song and trumpet? Can self-sacrifice be a thing of triumph and exhilaration? Can it be the conscious glorification of a life to give that life away in self-denial?
I. The different forms of self-sacrifice stand around us with their demands. There is the need that a man should sacrifice himself to himself, his lower self to his higher self, his passions to his principles. There is the need of sacrificing one’s self for fellow-men. There is the highest need of all, the need of giving up our own will to God’s. All these needs a man will own and honour. He will try to meet them all his life. But when you come to talk of joy in meeting them, that is another matter. Self-sacrifice seems to him something apart from the whole notion of enjoyment.
II. The words of our text, however strangely they sound at first, are literally true, as the history of many a man’s life.
From the moment that it began to live for other people, the nature which had no song in it before became jubilant with music. The soul that trifles and toys with self-sacrifice never can get its true joy and power. Only the soul that, with an overwhelming impulse and a perfect trust, gives itself up for ever to the life of other men, finds the delight and peace which such complete self-surrender has to give.
III. There is another reason why it would seem to be absolutely necessary that man should have the power of finding pleasure in his self-sacrifices, in the actual fulfilment of his completed tasks, the actual doing of the necessary duties of his life, and that is found in the fact that joy or delight in what we are doing is not a mere luxury; it is a means, a help, for the more perfect doing of our work. Joy in one’s work is the consummate tool without which the work may be done indeed, but without which the work will always be done slowly, clumsily, and without its finest perfectness.
IV. The man who really lives in the world of Christ’s redemption claims his self-sacrifices. He goes up to his martyrdom with a song. To live in this world and do nothing for one’s own spiritual self, or for fellow-man, or for God is a terrible thing. There is no happy life except in self-consecration.
Phillips Brooks, Candle of the Lord, p. 22.
References: 2Ch 29:27-Homiletic Magazine, vol. xv., p. 105; A. B. Evans, Church Sermons, vol. i., p. 361. 2Ch 29:31.-J. Irons, Thursday Penny Pulpit, vol. vi., p. 373.
Fuente: The Sermon Bible
6. Reformation under Hezekiah
CHAPTER 29 Hezekiah and the Beginning of the Revival
1. The record of his reign (2Ch 29:1-2)
2. The purification of the temple (2Ch 29:3-19)
3. The restored worship (2Ch 29:20-30)
4. The great offerings (2Ch 29:31-36)
Compare chapters 29-32 with 2 Kings 18-20 and the annotations given there. The reformation which took place under the reign of the godly son of ungodly Ahaz was a thorough and remarkable one. He did right in the sight of the LORD, according to all his father David had done. In the records of most of the former kings this phrase is missing. It shows that Hezekiah followed the ways of the man after Gods own heart. His father had shut up the doors of the house of the LORD (2Ch 28:24). The first thing Hezekiah did was to open the doors and to repair them. And this was in the first year of his reign, in the first month. There was no delay; he began at once. He fully realized that, in order to have the LORDs presence and blessing, the work must begin at the sanctuary. It has been well said, that piety and the work of righteousness were manifested in Jehoshaphat; great energy and faith was displayed in Hezekiah; and we shall find in Josiah profound reverence for the Scriptures, for the book of the law. And such is the need of the professing Church in the days of decline and apostasy. A revival of profound reverence for the Scriptures, and a whole hearted turning to the law and the testimony, the Word of God, is specially needed. Hezekiah gathered the priests and the Levites. In his great address he acknowledged the sins of the nation. Confession, as it always must, stands in the foreground. 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 taken away their faces from the habitation Of the LORD, and turned their backs. For this reason the wrath of the LORD rested upon them. He called upon them to sanctify themselves and to carry forth the filth out of the holy place. As for himself, it was in his heart to make a covenant with the LORD. No doubt this had been made in secret in the presence of the LORD. Every true revival begins in this way.
The address and appeal found willing hearts among the servants of God. The Levites arose. The three leading families of Gershon, Kohath and Merari, were represented. Then there were two from the family of Elizaphan; two of the descendants of Asaph; two of Heman and two of Jeduthun. They gathered their brethren and went into the inner part to cleanse it. They did not begin on the outside to work towards the inner part. All true work must begin in the inner part.
The true worship was restored and great offerings were brought. The praises they sung were the Psalms, the words of David and Asaph the singer. Consult 2 Kings 18 on the abolishment of the idols and the destruction of the brazen serpent. Chronicles emphasizes the great restoration work of the temple, in harmony with its priestly character.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 3278-3306, bc 726-698
Hezekiah: 2Ki 18:1-3, 1Ch 3:13, Isa 1:1, Hos 1:1, Mic 1:1, Mat 1:9, Mat 1:10, Ezekias
Zechariah: 2Ch 26:5, Isa 8:2
Reciprocal: 2Ki 16:20 – Hezekiah 2Ki 18:2 – Abi Isa 29:13 – their fear Hos 11:12 – Judah
Fuente: The Treasury of Scripture Knowledge
2Ch 29:1. Five and twenty years old. Ahaz was twenty when he began to reign, and he reigned sixteen years. Now, imperfect years are not reckoned, as might be proved from several texts. Therefore Ahaz might be near twenty one years old on receiving the crown, and he might reign near seventeen years; yet after all, Ahaz must have been very much inclined to connubial pleasure to be a father at fourteen; and there is no doubt but he was immodest in early life. If this be not allowed, Hezekiah was his adopted son.His mothers name was Abijah the daughter of Zechariah, the blessed priest and martyr under Jotham, as recorded in chap. 24. She was descended by her mothers line from Davids house.
2Ch 29:16. The priests went into the inner part of the house; that is, the Holy of holies, the place into which none but the priests might go. The sanctum sanctorum was a figure of heaven. Heb 9:7-12.
2Ch 29:21. Seven bullocks, a plenary sacrifice offered by the patriarchs in times of extremity, as we read in Num 23:24.Seven he-goats. The term he-goat was not used among the Jews till after the destruction of Jerusalem. Daniel has used it in Dan 8:5.
2Ch 29:23. The he-goatsthey laid their hands on them, as Aaron did, Lev 16:7, reciting confessions and prayers.
2Ch 29:25. He set the levites in the house of the Lord with cymbals, with psalteries, and with harps. Moses associated music with sacred song, as in the case of his sister Miriam. The minstrels aided Iddo in obtaining pools of water for the army. From the levites being thus employed it is evident that religious worship, in singing with or without music, is subject to christian ministers, as David, the prophet Gad, and Nathan had ordained: it must not be left to the less enlightened judgment of a clerk, or of a singing master.
2Ch 29:30. The words ofAsaph, who composed the twelve Psalms which bear his name.
2Ch 29:34. The priests were too few. Many of them had been active at the altars of Baalim and Ashteroth, and were unclean. They had forfeited their right of approach to the Lords altar, had justice been done to them: so they could not face the king and the people. Therefore the more faithful levites were raised to some participation of sacerdotal honours. They killed also the passover: 2Ch 30:17.The levites were more upright in heart; a delicate word of reproach to the priests, who had been idolaters.
REFLECTIONS.
Here is a bright morning star which rises to cheer the Hebrew sky, after a most calamitous night of political darkness and disasters. Here is a reformation auguring every good to church and state. Hezekiah, more worthy than his father, had long wept in secret for the wickedness and ruin of the late reign: and on receiving the crown, being of age to think and act for himself, he acknowledged that all those tremendous calamities proceeded from a divine hand. He therefore began his reign with God, and sought counsel of those pious friends, who were willing to come forward in the cause of reformation.
In doing this he acted with the utmost prudence and dispatch. He never once consulted the ministers of superstition, nor the princes of Judah who had forsaken the God of Israel. He assembled the disspirited priests and levites; and the first and most glorious act of his reign was to open the doors of the Lords house. Perhaps the idolaters knew nothing of his purpose, till they knew it by his works. Go on, great prince, go on and prosper; for God will confound thy foes, and deliver thee from every evil. It is well when a young prince begins to be religious, and tells the world of it by his works, rather than by his words.
Seeing himself surrounded in the temple, now grown green with neglect, he recited the calamities and ruin of his country; he traced those calamities to evils which their fathers had done in the eyes of the Lord, and he mentions the shutting of the Lords house as the last and worst of all evils: he therefore exhorted them to cleanse the sanctuary. Oh, if we ever forsake the house of God, if we neglect his worship and forget his covenant, we may expect all the calamities to fall on us, which befel the Jews in the reign of Ahaz.
While the priests and levites cleansed the temple, Hezekiah cleansed the nation. He cut down the groves, brake in pieces the images; nor spared that venerable relic, the brazen serpent which Moses had made, for the people burnt incense unto it. This he degraded of its supposed divinity, calling it, nehushtan; that is, mere brass, and not a god. Let the magistrate then learn to strike vice without, while the true ministers strike at the sinners heart, and endeavour to revive piety. Then the days of Hezekiah will return on the church, and every blessing of the covenant will follow.
The ministers of God having, after sixteen days of hard labour, purified the temple, Hezekiah rose early in the morning, and by a vast holocaust of twenty eight victims, or a sevenfold atonement, he hasted to expiate the great and grievous sins of the past reign: and not only the sins of Judah, but of Israel too, as far as any consented in heart. Oh how deep are the stains of seventeen years of great wickedness! Oh what tears, what atonement, and what sprinklings of blood are requisite to purge the conscience, and wash the heart of a sinner!
Hezekiah did not do all this in exterior pomp and vain parade, but with the heart. No sooner did the altars smoke with the atonement, the blood being already sprinkled, than the music struck up with psalms, and all the congregation worshipped the Lord. The wicked had long reigned, piety had long been as embers secretly kept alive in the heart of an Isaiah, an Oded, a Jonah and others; but now it blazed abroad, and shamed the ignorance and apostasy of the age. So it is when Gods people take courage in evil times, and boldly glorify his name.
But while the king was so prompt in his measures, and fervent in his worship, and while the levites came forward to his aid, what a pity that any of the priests should be reproached with lukewarmness on so glorious a day, for the heart of the levites was more upright, or ready than theirs: rectioris, vel alacrioris. How awful when the ministers of religion temporize! The time-serving Urijah had contributed towards the ruin of Ahaz; and the sons of Aaron having so unworthy a highpriest, were sunk into all the wretchedness of the age. Having no faith that Hezekiah would succeed, they were to drag to the altar. How discouraging must it be at all times to see laymen zealous, and clergymen faithless and indolent. May the zeal and piety of others provoke them to jealousy, and to greater piety and vigour in the work of the Lord.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
HEZEKIAH MADE KING
(vv.1-2)
Hezekiah took the place of Ahaz in reigning over Judah at the age of 25 years. His mother’s name, Abijah, is told us. She must have been a far different character than her husband, because her son did what was right in the sight of the Lord, in sharp contrast to his father’s wickedness (v.2). Though his father was an exceptionally bad example, Hezekiah did not follow that example, and every individual should realise that he does not have to go in his father’s ungodly footsteps. The grandfather of Hezekiah (Uzziah) had been a comparatively faithful man, but we are not told that Hezekiah did according to all that Uzziah had done, but according to all that his father David had done. Thus David was his example, the first king of God’s choice in Israel. Let us remember too that we ought to follow the example of the Lord Jesus, and not to be satisfied with any lesser example.
HEZEKIAH’S REGARD FOR THE HOUSE OF GOD
(vv.3-19)
At the very beginning of Hezekiah’s reign, in the first month, he opened the doors of the house of the Lord and repaired them (v.3). Thus he quickly reversed what his father Ahaz had done. Respect for God’s house is respect for God Himself. Today, we also should desire the truth of the house of God, which is the truth of the Assembly, to be available to the people of God. Not that the doors were taken away: they were opened and repaired to perform their proper function of allowing in what should be in and keeping out what should be out.
Having opened the doors of the temple, Hezekiah then gathered the priests and Levites who were designated by God to do the work of the temple. Ahaz had stopped this by his arrogant actions. But Hezekiah was no weakling. He told the priests and Levites to first sanctify themselves, then sanctify the house of the Lord and carry out the rubbish that had been accumulated in the sanctuary (vv.4-5). Not only had Ahaz taken away the vessels of the temple, but he had replaced them with rubbish. Such too has been the guilt of present-day religion. Despising the sacred truths of the Word of God, leaders have not only got rid of these, but have introduced rubbish in their, place, the rubbish of human substitutes for godliness and obedience to the Word of God.
Hezekiah met the evil squarely and decidedly. He said, “Our fathers have trespassed and done in the eyes of the Lord our God, they have forsaken Him, have turned their faces away from the dwelling place of the Lord, and turned their backs on Him” (v.6). He spoke also of their having shut the doors, put out the lamps and ceased to burn incense or offer burnt offerings in this one place that God had set apart for this purpose. It is striking that he realised the enormity of the evil of his fathers and that this had to be corrected. He clearly saw what his father had failed to see, that the great evil that had come on Judah was because of their disobedience to God (v.8). He expected Judah to see this also. Many men of Judah had died by warfare and many mothers and children had been taken captive (v.9).
Therefore Hezekiah advocated a positive return to the Lord, calling upon Judah to agree to a covenant (v.10). This was consistent with Israel’s being under law, though it would be wrong today, for covenants have nothing to do with the Church of God. Under grace God has shown that He wants no promises from man, for the Old Testament has proven Israel (and therefore all mankind) to be so sinful that they cannot keep their promises. How much better to obey God without promising to do so than to promise and fail!
But Hezekiah desired a true return to God on Judah’s part, and he urged the priests and Levites to not be negligent in their duties, for the Lord had chosen them to stand before Him, to serve Him and to burn incense to Him. Both priests and Levites should serve Him, though only the priests were to burn incense.
How good it is to see the response of these men! Fourteen Levites are mentioned by name as instrumental in gathering their brethren and being sanctified to do the work of cleansing the temple (vv.12-15). Servants of the Lord today too should be diligent to minister the Word of God faithfully, that the Word may have its proper effect in cleansing away the rubbish of human inventions and opinions.
Only the priests could go into the innermost part of the house of the Lord, which they did, clean-sing it and bringing out all that debris that they found there, to the court, from which the Levites took it and carried it to the Brook Kidron (v.16). Having begun on the inside of the house, they came to the vestibule on the eighth day, but required another eight days to finish the entire work, including the court, evidently (v.17). They then reported to King Hezekiah that they had cleansed all the house of the Lord, the altar of burnt offering with its articles and the table of showbread with its articles. Also all the articles that King Ahaz had thrown out they had restored and sanctified. Of course those treasures that Ahaz had given to the King of Assyria (ch.28:21) could not have been included in the restoration.
THE TEMPLE WORSHIP RESTORED
(vv.20-36)
The temple being prepared, Hezekiah gathered the rulers of Jerusalem with the object of immediately offering sacrifices to the Lord. They brought seven (a complete number) of each of four different animals to be offered. The bulls speak of the strength of the offering of the Lord Jesus. The rams symbolise the devotion of that one offering. The lambs picture the submission of His offering, and the male goats signify the substitutionary character of His offering. Indeed, all of these together cannot fully picture the wonder of the one sacrifice of Christ (v.21).
The bulls were killed, then the rams and the lambs, the priests sprinkling the blood of these on the altar (v.22). These three were evidently burnt offerings, though the goats are designated as sin offerings (v.23). The burnt offerings came first, and infer much more than the sin offerings; for they speak of the glory that God receives from the offering of Christ, which is a much more important matter than the blessing we receive. The sin offering aspect of that sacrifice is nevertheless vitally important too, for without this our sins could never be forgiven and we delivered from the power of sin. Notice that they laid their hands on the sin offerings before offering them, indicating their personal identification with the value of Christ’s sacrifice to atone for their guilt (v.23). But Hezekiah knew that both the burnt offering and the sin offering were necessary (v.24).
Hezekiah also placed Levites who were musicians, with cymbals, stringed instruments and harps, in the house of the Lord, and also priests with trumpets (vv.25-26). This was in accordance with the command of David. This music speaks of the joy of the Lord, which is to be a very real accompaniment to worship. In the Church of God today there are those who are anxious to make use of musical instruments in worship also, and of course they consider that since instruments were used in Israel’s worship, they ought to be also in the worship of the New Testament saints. But actually, this instrumental music is only symbolical of the joy of believers in worshipping God “in spirit and in truth” (Ja 4:23), just as all the sacrifices of Israel were pictures of the one great sacrifice of the Lord Jesus. How wrong it would be for us today to sacrifice animals to God! When the Lord Jesus instituted the Lord’s supper with His disciples, we read of no musical instruments, but they did sing a hymn (Mar 14:26). What the Father desires of His saints today is not formal worship, but worship “in spirit and in truth” (Joh 4:23).
“And when the burnt offering began, the song of the Lord began.” Surely this tells us that when God is honoured by the sacrifice of Christ (of which the burnt offering speaks) then there is reason for the saints to respond with the song of the Lord. There is far more joy in the burnt offering aspect of the sacrifice of Christ than there is in the sin offering aspect, for while we may be profoundly thankful that by the sacrifice of Christ our sins have been forgiven, yet it is only when we realise that God has been glorified in that sacrifice that our hearts really expand with rejoicing. But all the assembly worshiped (v.28) at least formally, continuing till the burnt offering was finished, and indeed beyond this (vv.28-29).
Hezekiah and other leaders then commanded the Levites to sing praise to the Lord, using the psalms of David and Asaph for this. They did so with gladness and bowed their heads and worshiped. This was a remarkable result of the godly leading of Hezekiah. Today we need no such commandment, but may be led by the Spirit of God. Knowing the great glory and grace of the Lord Jesus, we surely desire to praise Him.
The freewill offerings of Judah continued for some time, the burnt offerings amounting to 70 bulls, 100 rams and 200 lambs, as well as offerings of consecration totalling 600 bulls and 3,000 sheep (vv.32-33). There were not enough priests to do all the work of skinning the offerings, so the Levites helped them. Some of the priests had not sanctified themselves, being not as diligent as the Levites in this matter. Does this not remind us that we too often lack willingness to carry out priestly duties of true worship? We may be more inclined to serve (as Levites) than to worship (as priests). But Hezekiah and all the people greatly rejoiced in the goodness of God so preparing them at this time.
Fuente: Grant’s Commentary on the Bible
1. The cleansing and rededication of the temple ch. 29
Ahaz had closed the temple and had set up other centers of worship throughout the land (2Ch 28:24-25). Hezekiah reopened the temple and cleansed it in preparation for reusing it (2Ch 29:3; 2Ch 29:5). Whereas the writer of Kings described Hezekiah’s religious reforms in only one verse (2Ki 18:4), the Chronicler devoted three chapters to them (chs. 29-31). Hezekiah wanted to rededicate the nation to God (2Ch 29:10).
"When there is a financial crisis, the first thing we think about is money. When there is a communications crisis, our prime concern is to learn how to talk the language of the modern generation. When there is a church attendance crisis, we make it our chief aim to get numbers up. If Hezekiah had responded to a military threat in a military way, the Assyrians would have understood that. Army would have been matched against army, with dire consequences for Judah. But instead he and his people first look up to God." [Note: Wilcock, p. 247.]
Hezekiah carried out his clean-up job hurriedly to prepare for the celebration of the Passover (2Ch 29:17; 2Ch 29:26; 2Ch 30:1). The Kidron Valley was a convenient place to dump unclean things since it lay just east of the temple area. Hezekiah first offered a sin offering to atone for the guilt of Judah (2Ch 29:21). Then he sacrificed burnt offerings of worship (2Ch 29:27) and led the people in worship (2Ch 29:29), joyful singing (2Ch 29:30), and willing sacrificial giving (2Ch 29:31). All the people of Judah who reverenced Yahweh rejoiced over the king’s re-establishment of the temple services (2Ch 29:35-36).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
M. Hezekiah chs. 29-32
In contrast to Ahaz, we can see Hezekiah’s love for Yahweh in how he cared for the temple. Ahaz’s reign was full of war, but Hezekiah enjoyed peace. God rewarded Hezekiah’s spiritual restoration of Judah with a remarkable military deliverance. Yet "good king" Hezekiah was not the completely faithful Son of David whose kingdom God had promised to establish forever (1Ch 17:11-14).
"He is the ’golden boy’ of Chronicles." [Note: Wilcock, p. 242.]
The Chronicler gave more space to Hezekiah’s reign than to any others except David and Solomon, to whom he likened Hezekiah. [Note: Dillard, 2 Chronicles, p. 229.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
HEZEKIAH: THE RELIGIOUS VALUE OF MUSIC
2Ch 29:1-36; 2Ch 30:1-27; 2Ch 31:1-21; 2Ch 32:1-33
THE bent of the chroniclers mind is well illustrated by the proportion of space assigned to ritual by him and by the book of Kings respectively. In the latter a few lines only are devoted to ritual, and the bulk of the space is given to the invasion of Sennacherib, the embassy from Babylon, etc., while in Chronicles ritual occupies about three times as many verses as personal and public affairs.
Hezekiah, though not blameless, was all but perfect in his loyalty to Jehovah. The chronicler reproduces the customary formula for a good king: “He did that which was right in the eyes of Jehovah, according to all that David his father had done”; but his cautious judgment rejects the somewhat rhetorical statement in Kings that “after him was none like him among all the kings of Judah, nor any that were before him.”
Hezekiahs policy was made clear immediately after his accession. His zeal for reformation could tolerate no delay; the first month of the first year of his reign saw him actively engaged in the good work. It was no light task that lay before him. Not only were there altars in every corner of Jerusalem and idolatrous high places in every city of Judah, but the Temple services had ceased, the lamps were put out, the sacred vessels cut in pieces, the Temple had been polluted and then closed, and the priests and Levites were scattered. Sixteen years of licensed idolatry must have fostered all that was vile in the country, have put wicked men in authority, and created numerous vested interests connected by close ties with idolatry, notably the priests of all the altars and high places. On the other hand, the reign of Ahaz had been an unbroken series of disasters; the people had repeatedly endured the horrors of invasion. His government as time went on must have become more and more unpopular, for when he died he was not buried in the sepulchers of the kings. As idolatry was a prominent feature of his policy, there would be a reaction in favor of the worship of Jehovah, and there would not be wanting true believers to tell the people that their sufferings were a consequence of idolatry. To a large party in Judah Hezekiahs reversal of his fathers religious policy would be as welcome as Elizabeths declaration against Rome was to most Englishmen.
Hezekiah began by opening and repairing the doors of the Temple. Its closed doors had been a symbol of the national repudiation of Jehovah; to reopen them was necessarily the first step in the reconciliation of Judah to its God, but only the first step. The doors were open as a sign that Jehovah was invited to return to His people and again to manifest His presence in the Holy of holies, so that through those open doors Israel might have access to Him by means of the priests. But the Temple was as yet no fit place for the presence of Jehovah. With its lamps extinguished, its sacred vessels destroyed, its floors and walls thick with dust and full of all filthiness, it was rather a symbol of the apostasy of Judah. Accordingly Hezekiah sought the help of the Levites. It is true that he is first said to have collected together priests and Levites, but from that point onward the priests are almost entirely ignored.
Hezekiah reminded the Levites of the misdoings of Ahaz and his adherents and the wrath which they had brought upon Judah and Jerusalem; he told them it was his purpose to conciliate Jehovah by making a covenant with Him; he appealed to them as the chosen ministers of Jehovah and His temple to co-operate heartily in this good work.
The Levites responded to his appeal apparently rather in acts than words. No spokesman replies to the kings speech, but with prompt obedience they set about their work forthwith; they arose, Kohathites, sons of Merari, Gershonites, sons of Elizaphan, Asaph, Heman, and Jeduthun-the chronicler has a Homeric fondness for catalogues of high-sounding names – the leaders of all these divisions are duly mentioned. Kohath, Gershon, and Merari are well known as the three great clans of the house of Levi; and here we find the three guilds of singers-Asaph, Heman, and Jeduthun-placed on a level with the older clans. Elizaphan was apparently a division of the clan Kohath, which, like the guilds of singers, had obtained an independent status. The result is to recognize seven divisions of the tribe.
The chiefs of the Levites gathered their brethren together, and having performed the necessary rites of ceremonial cleansing for themselves, went in to cleanse the Temple; that is to say, the priests went into the holy place and the Holy of holies and brought out “all the uncleanness” into the court, and the Levites carried it away to the brook Kidron: but before the building itself could be reached eight days were spent in cleansing the courts, and then the priests went into the Temple itself and spent eight days in cleansing it, in the manner described above. Then they reported-to the king that the cleansing was finished, and especially that “all the vessels which King Ahaz cast away” had been recovered and reconsecrated with due ceremony. We were told in the previous chapter that Ahaz had cut to pieces the vessels of the Temple, but these may have been other vessels.
Then Hezekiah celebrated a great dedication feast; seven bullocks, seven rams, seven lambs, and seven he-goats were offered as a sin-offering for the dynasty, for the Temple, for Judah, and (by special command of the king) for all Israel, i.e., for the northern tribes as well as for Judah and Benjamin. Apparently this sin-offering was made in silence, but afterwards the king set the Levites and priests in their places with their musical instruments, and when the burnt-offering began the song of Jehovah began with the trumpets together with the instruments of David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded, and all this continued till the burnt-offering was finished.
When the people had been formally reconciled to Jehovah by this representative national sacrifice, and thus purified from the uncleanness of idolatry and consecrated afresh to their God, they were permitted and invited to make individual sacrifices, thank-offerings and burnt-offerings. Each man might enjoy for himself the renewed privilege of access to Jehovah, and obtain the assurance of pardon for his sins, and offer thanksgiving for his own special blessings. And they brought offerings in abundance: seventy bullocks, a hundred rams, and two hundred lambs for a burnt-offering; and six hundred oxen and three thousand sheep for thank-offerings. Thus were the Temple services restored and re-inaugurated; and Hezekiah and the people rejoiced because they felt that this unpremeditated outburst of enthusiasm was due to the gracious influence of the Spirit of Jehovah.
The chroniclers narrative is somewhat marred by a touch of professional jealousy. According to the ordinary ritual, {Lev 1:6} the offerer flayed the burnt-offerings; but for some special reason, perhaps because of the exceptional solemnity of the occasion, this duty now devolved upon the priests. But the burnt-offerings were abundant beyond all precedent; the priests were too few for the work, and the Levites were called in to help them, “for the Levites were more upright in heart to purify themselves than the priests.” Apparently even in the second Temple brethren did not always dwell together in unity.
Hezekiah had now provided for the regular services of the Temple, and had given the inhabitants of Jerusalem a full opportunity of returning to Jehovah; but the people of the provinces were chiefly acquainted with the Temple through the great annual festivals. These, too, had long been in abeyance; and special steps had to be taken to secure their future observance. In order to do this, it was necessary to recall the provincials to their allegiance to Jehovah. Under ordinary circumstances the great festival of the Passover would have been observed in the first month, but at the time appointed for the paschal feast the Temple was still unclean, and the priests and Levites were occupied in its purification, But Hezekiah could not endure that the first year of his reign should be marked by the omission of this great feast. He took counsel with the princes and public assembly-nothing is said about the priests-and they decided to hold the Passover in the second month instead of the first. We gather from casual allusions in 2Ch 30:6-8 that the kingdom of Samaria had already come to an end; the people had been carried into captivity, and only a remnant were left. in the land. From this point the kings of Judah act as religious heads of the whole nation and territory of Israel. Hezekiah sent invitations to all Israel from Dan to Beersheba. He made special efforts to secure a favorable response from the northern tribes, sending letters to Ephraim and Manasseh, i.e., to the ten tribes under their leadership. He reminded them that their brethren had gone into captivity because the northern tribes had deserted the Temple; and held out to them the hope that, if they worshipped at the Temple and served Jehovah, they should themselves escape further calamity, and their brethren and children who had gone into captivity should return to their own land.
“So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun.” Either Zebulun is used in a broad sense for all the Galilean tribes, or the phrase “from Beersheba to Dan” is merely rhetorical, for to the north, between Zebulun and Dan, lay the territories of Asher and Naphtali. It is to be noticed that the tribes beyond Jordan are nowhere referred to; they had already fallen out of the history of Israel, and were scarcely remembered in the time of the chronicler.
Hezekiahs appeal to the surviving communities of the Northern Kingdom failed; they laughed his messengers to scorn, and mocked them; but individuals responded to his invitation in such numbers that they are spoken of as “a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun.” There were also men of Asher among the northern pilgrims. {Cf. 2Ch 30:11; 2Ch 30:18}
The pious enthusiasm of Judah stood out in vivid contrast to the stubborn impenitence of the majority of the ten tribes. By the grace of God, Judah was of one heart to observe the feast appointed by Jehovah through the king and princes, so that there was gathered in Jerusalem a very great assembly of worshippers, surpassing even the great gatherings which the chronicler had witnessed at the annual feasts.
But though the Temple had been cleansed, the Holy City was not yet free from the taint of idolatry. The character of the Passover demanded that not only the Temple, but the whole city, should be pure. The paschal lamb was eaten at home, and the doorposts of the house were sprinkled with its blood. But Ahaz had set up altars at every corner of the city; no devout Israelite could tolerate the symbols of idolatrous worship close to the house in which he celebrated the solemn rites Of the Passover. Accordingly before the Passover was killed these altars were removed.
Then the great feast began; but after long years of idolatry neither the people nor the priests and Levites were sufficiently familiar with the rites of the festival to be able to perform them without some difficulty and confusion. As a rule each head of a household killed his own lamb; but many of the worshippers, especially those from the north, were not ceremonially clean: and this task devolved upon the Levites. The immense concourse of worshippers and the additional work thrown upon the Temple ministry must have made extraordinary demands on their zeal and energy. {Cf. 2Ch 29:34; 2Ch 30:3} At first apparently they hesitated, and were inclined to abstain from discharging their usual duties. A passover in a month not appointed by Moses, but decided on by the civil authorities without consulting the priesthood, might seem a doubtful and dangerous innovation. Recollecting Azariahs successful assertion of hierarchical prerogative against Uzziah, they might be inclined to attempt a similar resistance to Hezekiah. But the pious enthusiasm of the people clearly showed that the Spirit of Jehovah inspired their somewhat irregular zeal; so that the ecclesiastical officials were shamed out of their unsympathetic attitude, and came forward to take their full share and even more than their full share in this glorious rededication of Israel to Jehovah.
But a further difficulty remained: uncleanness not only disqualified from killing the paschal lambs, but from taking any part in the Passover; and a multitude of the people were unclean. Yet it would have been ungracious and even dangerous to discourage their newborn zeal by excluding them from the festival; moreover, many of them were worshippers from among the ten tribes, who had come in response to a special invitation, which most of their fellow-country-men had rejected with scorn and contempt. If they had been sent back because they had failed to cleanse themselves according to a ritual of which they were ignorant, and of which Hezekiah might have known they would be ignorant, both the king and his guests would have incurred measureless ridicule from the impious northerners. Accordingly they were allowed to take part in the Passover despite their uncleanness. But this permission could only be granted with serious apprehensions as to its consequences. The Law threatened with death any one who attended the services of the sanctuary in a state of uncleanness. {Lev 15:31} Possibly there were already signs of an outbreak of pestilence; at any rate, the dread of Divine punishment for sacrilegious presumption would distress the whole assembly and mar their enjoyment of Divine fellowship. Again it is no priest or prophet, but the king, the Messiah, who comes forward as the mediator between God and man. Hezekiah prayed for them, saying, “Jehovah, in His grace and mercy, pardon every one that setteth his heart to seek Elohim Jehovah, the God of his fathers, though he be not cleansed according to the ritual of the Temple. And Jehovah hearkened to Hezekiah, and healed the people,” i.e., either healed them from actual disease or relieved them from the fear of pestilence.
And so the feast went on happily and prosperously, and was prolonged by acclamation for an additional seven days. During fourteen days king and princes, priests and Levites, Jews and Israelites, rejoiced before Jehovah; thousands of bullocks and sheep smoked upon the altar; and now the priests were not backward: great numbers purified themselves to serve the popular devotion. The priests and Levites sang and made melody to Jehovah, so that the Levites earned the kings special commendation. The great festival ended with a solemn benediction: “The priests arose and blessed the people, and their voice was heard, and their prayer came to His holy habitation, even unto heaven.” The priests, and through them the people, received the assurance that their solemn and prolonged worship had met with gracious acceptance.
We have already more than once had occasion to consider the chroniclers main theme: the importance of the Temple, its ritual, and its ministers. Incidentally and perhaps unconsciously, he here suggests another lesson, which is specially significant as coming from an ardent ritualist, namely the necessary limitations of uniformity in ritual. Hezekiahs celebration of the Passover is full of irregularities: it is held in the wrong month; it is prolonged to twice the usual period; there are amongst the worshippers multitudes of unclean persons, whose presence at these services ought to have been visited with terrible punishment. All is condoned on the ground of emergency, and the ritual laws are set aside without consulting the ecclesiastical officials. Everything serves to emphasize the lesson we touched on in connection with Davids sacrifices at the threshing-floor of Ornan the Jebusite: ritual is made for man, and not man for ritual. Complete uniformity may be insisted on in ordinary times, but can be dispensed with in any pressing emergency; necessity knows no law, not even the Torah of the Pentateuch. Moreover, in such emergencies it is not necessary to wait for the initiative or even the sanction of ecclesiastical officials; the supreme authority in the Church in all its great crises resides in the whole body of believers. No one is entitled to speak with greater authority on the limitations of ritual than a strong advocate of the sanctity of ritual like the chronicler; and we may well note, as one of the most conspicuous marks of his inspiration, the sanctified common sense shown by his frank and sympathetic record of the irregularities of Hezekiahs passover. Doubtless emergencies had arisen even in his own experience of the great feasts of the Temple that had taught him this lesson; and it says much for the healthy tone of the Temple community in his day that he does not attempt to reconcile the practice of Hezekiah with the law of Moses by any harmonistic quibbles.
The work of purification and restoration, however, was still incomplete: the Temple had been cleansed from the pollutions of idolatry, the heathen altars had been removed from Jerusalem, but the high places remained in all the cities of Judah. When the Passover was at last finished, the assembled multitude, “all Israel that were present,” set out, like the English or Scotch Puritans, on a great iconoclastic expedition. Throughout the length and breadth of the Land of Promise, throughout Judah and Benjamin, Ephraim and Manasseh, they brake in pieces the sacred pillars, and hewed down the Asherim, and brake down the high places and altars; then they went home.
Meanwhile Hezekiah was engaged in reorganizing the priests and Levites and arranging for the payment and distribution of the sacred dues. The king set an example of liberality by making provision for the daily, weekly, monthly, and festival offerings. The people were not slow to imitate him; they brought first-fruits and tithes in such abundance that four months were spent in piling up heaps of offerings.
“Thus did Hezekiah throughout all Judah; and he wrought that which was good, and right, and faithful before Jehovah his God; and in every work that he began in the service of the Temple, and in the Law, and in the commandments, to seek his God, he did it with all his heart, and brought it to a successful issue.”
Then follow an account of the deliverance from Sennacherib and of Hezekiahs recovery from sickness, a reference to his undue pride in the matter of the embassy from Babylon, and a description of the prosperity of his reign, all for the most part abridged from the book of Kings. The prophet Isaiah, however, is almost ignored. A few of the more important modifications deserve some little attention. We are told that the Assyrian invasion was “after these things and this faithfulness,” in order that we may not forget that the Divine deliverance was a recompense for Hezekiahs loyalty to Jehovah. While the book of Kings tells us that Sennacherib took all the fenced cities of Judah, the chronicler feels that even this measure of misfortune would not have been allowed to befall a king who had just reconciled Israel to Jehovah, and merely says that Sennacherib purposed to break these cities up.
The chronicler has preserved an account of the measures taken by Hezekiah for the defense of his capital: how he stopped up the fountains and water-courses outside the city, so that a besieging army might not find water, and repaired and strengthened the walls, and encouraged his people to trust in Jehovah.
Probably the stopping of the water supply outside the walls was connected with an operation mentioned at the close of the narrative of Hezekiahs reign: “Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David.” {2Ch 32:30} Moreover, the chroniclers statements are based upon 2Ki 20:20, where it is said that “Hezekiah made the pool and the conduit and brought water to the city.” The chronicler was of course intimately acquainted with the topography of Jerusalem in his own days, and uses his knowledge to interpret and expand the statement in the book of Kings. He was possibly guided in part by Isa 22:9; Isa 22:11, where the “gathering together the waters of the lower pool” and the “making a reservoir between the two walls for the water of the old pool” are mentioned as precautions taken in view of a probable Assyrian siege. The recent investigations of the Palestine Exploration Fund have led to the discovery of aqueducts, and stoppages, and diversions of watercourses which are said to correspond to the operations mentioned by the chronicler. If this be the case, they show a very accurate knowledge on his part of the topography of Jerusalem in his own day, and also illustrate his care to utilize all existing evidence in order to obtain a clear and accurate interpretation of the statements of his authority.
The reign of Hezekiah appears a suitable opportunity to introduce a few remarks on the importance which the chronicler attaches to the music of the Temple services. Though the music is not more prominent with him than with some earlier kings, yet in the case of David, Solomon, and Jehoshaphat other subjects presented themselves for special treatment; and Hezekiahs reign being the last in which the music of the sanctuary is specially dwelt upon, we are able here to review the various references to this subject. For the most part the chronicler tells his story of the virtuous days of the good kings to a continual accompaniment of Temple music. We hear of the playing and singing when the Ark was brought to the house of Obed-edom; when it was taken into the city of David; at the dedication of the Temple; at the battle between Abijah and Jeroboam; at Asas reformation; in connection with the overthrow of the Ammonites, Moabites, and Meunim in the reign of Jehoshaphat; at the coronation of Joash; at Hezekiahs feasts; and again, though less emphatically, at Josiahs passover. No doubt the special prominence given to the subject indicates a professional interest on the part of the author. If, however, music occupies an undue proportion of his space, and he has abridged accounts of more important matters to make room for his favorite theme, yet there is no reason to suppose that his actual statements overrate the extent to which music was used in worship or the importance attached to it. The older narratives refer to the music in the case of David and Joash, and assign psalms and songs to David and Solomon. Moreover, Judaism is by no means alone in its fondness for music, but shares this characteristic with almost all religions.
We have spoken of the chronicler so far chiefly as a professional musician, but it should be clearly understood that the term must be taken in its best sense. He was by no means so absorbed in the technique of his art as to forget its sacred significance; he was not less a worshipper himself because he was the minister or agent of the common worship. His accounts of the festivals show a hearty appreciation of the entire ritual; and his references to the music do not give us the technical circumstances of its production, but rather emphasize its general effect. The chroniclers sense of the religious value of music is largely that of a devout worshipper, who is led to set forth for the benefit of others a truth which is the fruit of his own experience. This experience is not confined to trained musicians; indeed, a scientific knowledge of the art may sometimes interfere with its devotional influence. Criticism may take the place of worship; and the hearer, instead of yielding to the sacred suggestions of hymn or anthem, may be distracted by his esthetic judgment as to the merits of the composition and the skill shown by its rendering. In the same way critical appreciation of voice, elocution, literary style, and intellectual power does not always conduce to edification from a sermon. In the truest culture, however, sensitiveness to these secondary qualities has become habitual and automatic, and blends itself imperceptibly with the religious consciousness of spiritual influence. The latter is thus helped by excellence and only slightly hindered by minor defects in the natural means. But the very absence of any great scientific knowledge of music may leave the spirit open to the spell which sacred music is intended to exercise, so that all cheerful and guileless souls may be “moved with concord of sweet sounds,” and sad and weary hearts find comfort in subdued strains that breathe sympathy of which words are incapable.
Music, as a mode of utterance moving within the restraints of a regular order, naturally attaches itself to ritual. As the earliest literature is poetry, the earliest liturgy is musical. Melody is the simplest and most obvious means by which the utterances of a body of worshippers can be combined into a seemly act of worship. The mere repetition of the same words by a congregation in ordinary speech is apt to he wanting in impressiveness or even in decorum; the use of tune enables a congregation to unite in worship even when many of its members are strangers to each other.
Again, music may be regarded as an expansion of language: not new dialect, but a collection of symbols that can express thought, and more especially emotion, for which mere speech has no vocabulary. This new form of language naturally becomes an auxiliary of religion. Words are clumsy instruments for the expression of the heart, and are least efficient when they undertake to set forth moral and spiritual ideas. Music can transcend mere speech in touching the soul to fine issues, suggesting visions of things ineffable and unseen.
Browning makes Abt Vogler say of the most enduring and supreme hopes that God has granted to men, “Tis we musicians know”; but the message of music comes home with power to many who have no skill in its art.