1 And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly.   2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers.   3 So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness.   4 But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem.   5 Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it.   6 And Solomon went up thither to the brasen altar before the LORD, which was at the tabernacle of the congregation, and offered a thousand burnt offerings upon it.   7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.   8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead.   9 Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude.   10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?   11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:   12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

      Here is, I. Solomon's great prosperity, v. 1. Though he had a contested title, yet, God being with him, he was strengthened in his kingdom; his heart and hands were strengthened, and his interest in the people. God's presence will be our strength.

      II. His great piety and devotion. His father was a prophet, a psalmist, and kept mostly to the ark; but Solomon, having read much in his Bible concerning the tabernacle which Moses built and the altars there, paid more respect to them than, it should seem, David had done. Both did well, and let neither be censured. If the zeal of one be carried out most to one instance of religion, and of another to some other instance, let them not judge nor despise each other.

      1. All his great men must thus far be good men that they must join with him in worshipping God. He spoke to the captains and judges, the governors and chief of the fathers, to go with him to Gibeon, v. 2, 3. Authority and interest are well bestowed on those that will thus use them for the glory of God, and the promoting of religion. It is our duty to engage all with whom we have influence in the solemnities of religion, and it is very desirable to have many join with us in those solemnities--the more the better; it is the more like heaven. Solomon began his reign with this public pious visit to God's altar, and it was a very good omen. Magistrates are then likely to do well for themselves and their people when they thus take God along with them at their setting out.

      2. He offered abundance of sacrifices to God there (v. 6): 1000 burnt-offerings, and perhaps a greater number of peace-offerings, on which he and his company feasted before the Lord. Where God sows plentifully he expects to reap accordingly. His father David had left him flocks and herds in abundance (1 Chron. xxvii. 29, 31), and thus he gave God his dues out of them. The ark was at Jerusalem (v. 4), but the altar was at Gibeon (v. 5), and thither he brought his sacrifices; for it is the altar that sanctifieth every gift.

      3. He prayed a good prayer to God: this, with the answer to it, we had before, 1 Kings iii. 5, &c. (1.) God bade him ask what he would; not only that he might put him in the right way of obtaining the favours that were intended him (Ask, and you shall receive, that your joy may be full), but that he might try him, how he stood affected, and might discover what was in his heart. Men's characters appear in their choices and desires. What wouldst thou have? tries a man as much as, What wouldst thou do? Thus God tried whether Solomon was one of the children of this world, that say, Who will show us any good, or of the children of light, that say, Lord, lift up the light of thy countenance upon us. As we choose we shall have, and that is likely to be our portion to which we give the preference, whether the wealth and pleasure of this world or spiritual riches or delights. (2.) Like a genuine son of David, he chose spiritual blessings rather than temporal. His petition here is, Give me wisdom and knowledge. He owns those to be desirable gifts, and God to be the giver of them, Prov. ii. 6. God gave the faculty of understanding, and to him we must apply for the furniture of it. Two things are here pleaded which we had not in Kings:-- [1.] Thou hast made me reign in my father's stead, v. 8. "Lord, thou hast put me into this place, and therefore I can in faith ask of thee grace to enable me to do the duty of it." What service we have reason to believe God calls us to we have reason to hope he will qualify us for. But that is not all. "Lord, thou hast put me into this place in the stead of David, the great and good man that filled it up so well; therefore give me wisdom, that Israel may not suffer damage by the change. Must I reign in my father's stead? Lord, give me my father's spirit." Note, The eminency of those that went before us, and the obligation that lies upon us to keep up and carry on the good work they were engaged in, should provoke us to a gracious emulation, and quicken our prayers to God for wisdom and grace, that we may do the work of God in our day as faithfully and well as they did in theirs. [2.] Let thy promise to David my father be established, v. 9. He means the promise of concerning his successor. "In performance of that promise, Lord, give me wisdom." We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2 Sam. vii. 13-15. The promise was, He shall build a house for my name, I will establish his throne, he shall be my son, and my mercy shall not depart from him. "Now, Lord, unless thou give me wisdom, thy house will not be built, nor my throne established; I shall behave in a manner unbecoming my relation to thee as a Father, shall forfeit thy mercy, and fool it away; therefore, Lord, give me wisdom." Note, First, God's promises are our best pleas in prayer. Remember thy word unto thy servant. Secondly, Children may take the comfort of the promises of that covenant which their parents, in their baptism, laid claim to, and took hold of, for them. Thirdly, The best way to obtain the benefit of the promises and privileges of the covenant is to be earnest in prayer with God for wisdom and grace to do the duties of it.

      4. He received a gracious answer to this prayer, v. 11, 12. (1.) God gave him the wisdom that he asked for because he asked for it. Wisdom is a gift that God gives as freely and liberally as any gift to those that value it, and wrestle for it; and will resolve to make use of it; and he upbraids not the poor petitioners with their folly, James i. 5. God's grace shall never be wanting to those who sincerely desire to know and do their duty. (2.) God gave him the wealth and honour which he did not ask for because he asked not for them. Those that pursue present things most earnestly are most likely to miss of them; while those that refer themselves to the providence of God, if they have not the most of those things, have the most comfort in them. Those that make this world their end come short of the other and are disappointed in this too; but those that make the other world their end shall not only obtain that, and full satisfaction in it, but shall enjoy as much as is convenient of this world in their way.

      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 (v. 6, 7): Our fathers have trespassed. He said not "My father," because it became him, as a son, to be as tender as might be of his 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, v. 8, 9. This was the cause of all the calamities they had lain under. God had in anger delivered them to trouble, to the sword, and to captivity. When we are under the rebukes of God's providence it is good for us to 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.

      12 Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehalelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah:   13 And of the sons of Elizaphan; Shimri, and Jeiel: and of the sons of Asaph; Zechariah, and Mattaniah:   14 And of the sons of Heman; Jehiel, and Shimei: and of the sons of Jeduthun; Shemaiah, and Uzziel.   15 And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the LORD, to cleanse the house of the LORD.   16 And the priests went into the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad into the brook Kidron.   17 Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end.   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 showbread table, with all the vessels thereof.   19 Moreover all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the LORD.

      We have here busy work, good work, and needful work, the cleansing of the house of the Lord.

      I. The persons employed in this work were the priests and Levites, who should have kept the temple clean, but, not having done that, were concerned to make it clean. Several of the Levites are here named, two of each of the three principal houses, Kohath, Gershon, and Merari (v. 12), and two of each of the three families of singers, Asaph, Heman, and Jeduthun, v. 13, 14. We cannot think these are named merely because they were chief in place (for then surely the high priest, or some of the heads of the courses of the priests, would have been mentioned), but because they were more zealous and active than the rest. When God has work to do he will raise up leading men to preside in it. And it is not always that the first in place and rank are most fit for service or most forward to it. These Levites not only bestirred themselves, but gathered their brethren, and quickened them to do according to the commandment of the king by the word of the Lord. Observe, They did according to the king's command, but with an eye to God's word. The king commanded them what was already their duty by the word of God, and, in doing it, they regarded God's word as a rule to them and the king's commandment as a spur to them.

      II. The work was cleansing the house of God, 1. From the common dirt it had contracted while it was shut up-dust, and cobwebs, and the rust of the vessels. 2. From the idols and idolatrous altars that were set up in it, which, though kept ever so neat, were a greater pollution to it than if it had been made the common sewer of the city. The priests were none of them mentioned as leading men in this work, yet none but they durst go into the inner part of the house, no, not to cleanse it, which they did, and perhaps the high priest into the holy of holies, to cleanse that. And, though the Levites had the honour to be the leaders in the work, they did not disdain to be servitors to the priests according to their office; for what filth the priests brought into the court the Levites carried to the brook Kidron. Let not men's usefulness, be it ever so eminent, make them forget their place.

      III. The expedition with which they did this work was very remarkable. They began on the first day of the first month, a happy beginning of the new-year, and one that promised a good year. Thus should every year begin with the reformation of what is amiss, and the purging away, by true repentance, of all the defilements contracted the foregoing year. In eight days they cleared and cleansed the temple, and in eight days more the courts of the temple, v. 17. Let those that do good work learn to rid work and get it done. Let what is amiss be amended quickly.

      IV. The report they made of it to Hezekiah was very agreeable, v. 18, 19. They gave him an account of what they had done, because it was he that set them on work, boasted not of their own care and pains, nor did they come to him to be paid, but to let him know that all things that had been profaned were now sanctified according to law, and were ready to be used again whenever he pleased. They knew the good king had set his heart upon God's altar, and longed to be attending that, and therefore they insisted most upon the readiness they had put that into--that the vessels for the altar were scoured and brightened. Those vessels which Ahaz, in his transgression, had cast away as vessels in which there was no pleasure, they gathered together, sanctified them, and laid them in their place before the altar. Though the vessels of the sanctuary may be profaned for a while, God will find a time and a way to sanctify them. Neither his ordinances nor his people shall be suffered to fail for ever.

      20 Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the LORD.   21 And they brought seven bullocks, and seven rams, and seven lambs, and seven he goats, for a sin offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD.   22 So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar.   23 And they brought forth the he goats for the sin offering before the king and the congregation; and they laid their hands upon them:   24 And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel.   25 And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.   26 And the Levites stood with the instruments of David, and the priests with the trumpets.   27 And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the LORD began also with the trumpets, and with the instruments ordained by David king of Israel.   28 And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt offering was finished.   29 And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped.   30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.   31 Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings.   32 And the number of the burnt offerings, which the congregation brought, was threescore and ten bullocks, a hundred rams, and two hundred lambs: all these were for a burnt offering to the LORD.   33 And the consecrated things were six hundred oxen and three thousand sheep.   34 But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests.   35 And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings for every burnt offering. So the service of the house of the LORD was set in order.   36 And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly.

      The temple being cleansed, we have here an account of the good use that was immediately made of it. A solemn assembly was called to meet the king at the temple, the very next day (v. 20); and very glad, no doubt, all the good people in Jerusalem were, when it was said, Let us go up to the house of the Lord, Ps. cxxii. 1. As soon as Hezekiah heard that the temple was ready for him he lost no time, but made it appear that he was ready for it. He rose early to go up to the house of the Lord, earlier on that day than on other days, to show that his heart was upon his work there. Now this day's work was to look two ways:--

      I. Atonement must be made for the sins of the last reign. They thought it not enough to lament and forsake those sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon but in and through Christ, who was made sin (that is, a sin-offering) for us. No peace but through his blood, no, not for penitents. Observe, 1. The sin-offering was for the kingdom, for the sanctuary, and for Judah (v. 21), that is, to make atonement for the sins of princes, priests, and people, for they had all corrupted their way. The law of Moses appointed sacrifices to make atonement for the sins of the whole congregation (Lev. iv. 13, 14; Num. xv. 24, 25), that the national judgments which their national sins deserved might be turned away. For this purpose we must now have an eye to Christ the great propitiation, as well as for the remission and salvation of particular persons. 2. The law appointed only one goat for a sin-offering, as on the day of atonement (Lev. xvi. 15) and on such extraordinary occasions as this, Num. xv. 24. But they here offered seven (v. 21), because the sins of the congregation had been very great and long continued in. Seven is a number of perfection. Our great sin-offering is but one, yet that one perfects for ever those that are sanctified. 3. The king and the congregation (that is, the representatives of the congregation) laid their hands on the heads of the goats that were for the sin-offering (v. 23), thereby owning themselves guilty before God and expressing their desire that the guilt of the sinner might be transferred to the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, Rom. v. 11. 4. Burnt-offerings were offered with the sin-offerings, seven bullocks, seven rams, and seven lambs. The intention of the burnt-offerings was to give glory to the God of Israel, whom they owned as the only true God, which it was proper to do at the same time that they were by the sin-offering making atonement for their offences. The blood of those, as well as of the sin-offering, was sprinkled upon the altar (v. 22), to make reconciliation for all Israel (v. 24), and not for Judah only. Christ is a propitiation, not for the sins of Israel only, but of the whole world, 1 John ii. 1, 2. 5. While the offerings were burning upon the altar the Levites sang the song of the Lord (v. 27), the Psalms composed by David and Asaph (v. 30), accompanied by the musical instruments which God by his prophets had commanded the use of (v. 25), and which had been long neglected. Even sorrow for sin must not put us out of tune for praising God. By faith we must rejoice in Christ Jesus as our righteousness; and our prayers and praises must ascend with his offering, to be accepted only in virtue of it. 6. The king and all the congregation testified their consent to and concurrence in all that was done, by bowing their heads and worshipping, expressing an awful veneration of the divine Majesty, by postures of adoration. This is taken notice of, v. 28-30. It is not enough for us to be where God is worshipped, if we do not ourselves worship him, and that not with bodily exercise only, which profits little, but with the heart.

      II. The solemnities of this day did likewise look forward. The temple service was to be set up again, that it might be continually kept up; and this Hezekiah calls them to, v. 31. "Now that you have consecrated yourselves to the Lord--have both made an atonement and made a covenant by sacrifice, are solemnly reconciled and engaged to him--now come near, and bring sacrifices." Note, Our covenant with God must be pursued and improved in communion with him. Having consecrated ourselves, in the first place, to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. Now, in this work, it was found.

      1. That the people were free. Being called to it by the king, they brought in their offerings, though not in such abundance as in the glorious days of Solomon (for Judah was now diminished, impoverished, and brought low), but according to what they had, and as much as one could expect considering their poverty and the great decay of piety among them. (1.) Some were so generous as to bring burnt-offerings, which were wholly consumed to the honour of God, and of which the offerer had no part. Of this sort there were seventy bullocks, 100 rams, and 200 lambs, v. 32. (2.) Others brought peace-offerings and thank-offerings, the fat of which was burnt upon the altar, and the flesh divided between the priests and the offerers, v. 35. Of this sort there were 600 oxen and 3000 sheep, v. 33. Perhaps the remembrance of their sin in sacrificing on the high places made them more willing to bring their sacrifices now to God's altar.

      2. That the priests were few, too few for the service, v. 34. Many of them, it is likely, were suspended and laid aside as polluted and uncanonical, for having sacrificed to idols in the last reign, and the rest had not the zeal that one might have expected upon such an occasion. They thought that the king needed not to be so forward, that there was no necessity for such haste in opening the doors of the temple, and therefore they took no care to sanctify themselves, and being unsanctified, and so unqualified, they made that their excuse for being absent from the service; as if their offence would be their defence. It is recorded here, to the perpetual shame of the priests, that, though they were so well provided for out of the offerings of the Lord made by fire, yet they did not mind their business. Here was work to do, and there wanted proper hands to do it.

      3. That the Levites were forward. They had been more upright in heart to sanctify themselves than the priests (v. 34), were better affected to the work and better prepared and qualified for it. This was their praise, and, in recompence for it, they had the honour to be employed in that which was the priests' work: they helped them to flay the offerings. This was not according to the law (Lev. i. 5, 6), but the irregularity was dispensed with in cases of necessity, and thus encouragement was given to the faithful zealous Levites and a just disgrace put upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration was abundantly made up in their eminent qualifications of skill and will to do the work.

      4. That all were pleased. The king and all the people rejoiced in this blessed turn of affairs and the new face of religion which the kingdom had put on, v. 36. Two things in this matter pleased them:-- (1.) That it was soon brought about: The thing was done suddenly, in a little time, with a great deal of ease, and without any opposition. Those that go about the work of God in faith and with resolution will find that there is not that difficulty in it which they sometimes imagine, but it will be a pleasing surprise to them to see how soon it is done. (2.) That the hand of God was plainly in it: God had prepared the people by the secret influences of his grace, so that many of those who had in the last reign doted on the idolatrous altars were now as much in love with God's altar. This change, which God wrought on their minds, did very much expedite and facilitate the work. Let magistrates and ministers do their part towards the reforming of a land, and ascribe to him the glory of what is done, especially when it is done suddenly and is a pleasing surprise. This is the Lord's doing, and it is marvellous.

      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 the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.   2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.   3 For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem.   4 And the thing pleased the king and all the congregation.   5 So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written.   6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria.   7 And be not ye like your fathers, and like your brethren, which trespassed against the LORD God of their fathers, who therefore gave them up to desolation, as ye see.   8 Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever: and serve the LORD your God, that the fierceness of his wrath may turn away from you.   9 For if ye turn again unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the LORD your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.   10 So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them.   11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.   12 Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD.

      Here is, I. A passover resolved upon. That annual feast was instituted as a memorial of the bringing of the children of Israel out of Egypt. It happened that the reviving of the temple service fell within the appointed days of that feast, the seventeenth day of the first month: this brought that forgotten solemnity to mind. "What shall we do," says Hezekiah, "about the passover? It is a very comfortable ordinance, and has been long neglected. How shall we revive it? The time has elapsed for this year; we cannot go about it immediately; the congregation is thin, the people have not notice, the priests are not prepared, v. 3. Must we defer it till another year?" Many, it is likely, were for deferring it; but Hezekiah considered that by that time twelve-month the good affections of the people would cool, and it would be too long to want the benefit of the ordinance; and therefore, finding a proviso in the law of Moses that particular persons who were unclean in the first month might keep the passover the fourteenth day of the second month and be accepted (Num. ix. 11), he doubted not but that it might be extended to the congregation. Whereupon they resolved to keep the passover in the second month. Let the circumstance give way to the substance, and let not the thing itself be lost upon a nicety about the time. It is good striking while the iron is hot, and taking people when they are in a good mind. Delays are dangerous.

      II. A proclamation issued out to give notice of this passover and to summon the people to it.

      1. An invitation was sent to the ten revolted tribes to stir them up to come and attend this solemnity. Letters were written to Ephraim and Manasseh to invite them to Jerusalem to keep this passover (v. 1), not with any political design, to bring them back to the house of David, but with a pious design to bring them back to the Lord God of Israel. "Let them take whom they will for their king," says Hezekiah, "so they will but take him for their God." The matters in difference between Judah and Israel, either upon a civil or sacred account, shall not hinder but that if the people of Israel will sincerely return to the Lord their God Hezekiah will bid them as welcome to the passover as any of his own subjects. Expresses are sent post throughout all the tribes of Israel with memorials earnestly pressing the people to take this opportunity of returning to the God from whom they had revolted. Now here we have,

      (1.) The contents of the circular letters that were despatched upon the occasion, in which Hezekiah discovers a great concern both for the honour of God and for the welfare of the neighbouring kingdom, the prosperity of which he seems passionately desirous of, though he not only received no toll, tribute, or custom, from it, but it had often, and not long since, been vexatious to his kingdom. This is rendering good for evil. Observe,

      [1.] What it is which he presses them to (v. 8): "Yield yourselves unto the Lord. Before you can come into communion with him you must come into covenant with him." Give the hand to the Lord (so the word is), that is, "Consent to take him for your God." A bargain is confirmed by giving the hand. "Strike this bargain. Join yourselves to him in an everlasting covenant. Subscribe with the hand to be his, Isa. xliv. 5. Give him your hand, in token of giving him your heart. Lay your hand to his plough. Devote yourselves to his service, to work for him. Yield to him," that is, "Come up to his terms, come under his government, stand it not out any longer against him." "Yield to him, to be absolutely and universally at his command, at his disposal, to be, and do, and have, and suffer, whatever he pleases. In order to this, be not stiff-necked as your fathers were; let not your corrupt and wicked wills rise up in resistance of and rebellion against the will of God. Say not that you will do what you please, but resolve to do what he pleases." There is in the carnal mind a stiffness, an obstinacy, an unaptness to comply with God. We have it from our fathers; it is bred in the bone with us. This must be conquered; and the will that had in it a spirit of contradiction must be melted into the will of God; and to his yoke the neck that was an iron sinew must be bowed and fitted. In pursuance of this resignation to God, he presses them to enter into his sanctuary, that is, to attend upon him in that place which he had chosen, to put his name there, and serve him in the ordinances which he had appointed. "The doors of the sanctuary are now opened, and you have liberty to enter; the temple service is now revived, and you are welcome to join in it." The king says, Come; the princes and priests say, Come; whosoever will, let him come. This he calls (v. 6) turning to the Lord God; for they had forsaken him, and worshipped other gods. Repent now, and be converted. Thus those who through grace have turned to God themselves should do all they can to bring others back to him.

      [2.] What arguments he uses to persuade them to do this. First, "You are children of Israel, and therefore stand related, stand obliged, to the God of Israel, from whom you have revolted." Secondly, "The God you are called to return to is the God of Abraham, Isaac, and Jacob, a God in covenant with your first fathers, who served him and yielded themselves to him; and it was their honour and happiness that they did so." Thirdly, "Your late fathers that forsook him and trespassed against him have been given up to desolation; their apostasy and idolatry have been their ruin, as you see (v. 7); let their harms be your warnings." Fourthly, "You yourselves are but a remnant narrowly escaped out of the hands of the kings of Assyria (v. 6), and therefore are concerned to put yourselves under the protection of the God of your fathers, that you be not quite swallowed up." Fifthly, "This is the only way of turning away the fierceness of God's anger from you (v. 8), which will certainly consume you if you continue stiff-necked." Lastly, "If you return to God in a way of duty, he will return to you in a way of mercy." This he begins with (v. 6) and concludes with, v. 9. In general, "You will find him gracious and merciful, and one that will not turn away his face from you, if you seek him, notwithstanding the provocations you have given him." Particularly, "You may hope that he will turn again the captivity of your brethren that are carried away, and bring them back to their own land." Could any thing be expressed more pathetically, more movingly? Could there be a better cause, or could it be better pleaded?

      (2.) The entertainment which Hezekiah's messengers and message met with. It does not appear that Hoshea, who was now king of Israel, took any umbrage from, or gave any opposition to, the dispersing of these proclamations through his kingdom, nor that he forbade his subjects to accept the invitation. He seems to have left them entirely to their liberty. They might go to Jerusalem to worship if they pleased; for, though he did evil, yet not like the kings of Israel that were before him, 2 Kings xvii. 2. He saw ruin coming upon his kingdom, and, if any of his subjects would try this expedient to prevent it, they had his full permission. But, for the people, [1.] The generality of them slighted the call and turned a deaf ear to it. The messengers went from city to city, some to one and some to another, and used pressing entreaties with the people to come up to Jerusalem to keep the passover; but they were so far from complying with the message that they abused those that brought it, laughed them to scorn, and mocked them (v. 10), not only refused, but refused with disdain. Tell them of the God of Abraham! they knew him not, they had other gods to serve, Baal and Ashtaroth. Tell them of the sanctuary! their high places were as good. Tell them of God's mercy and wrath! they neither dreaded the one nor desired the other. No marvel that the king's messengers were thus despitefully used by this apostate race when God's messengers were so, his servants the prophets, who produced credentials from him. The destruction of the kingdom of the ten tribes was now at hand. It was but two or three years after this that the king of Assyria laid siege to Samaria, which ended in the captivity of those tribes. Just before this they had not only a king of their own that permitted them to return to God's sanctuary, but a king of Judah that earnestly invited them to do it. Had they generally accepted this invitation, it might have prevented their ruin; but their contempt of it hastened and aggravated it, and left them inexcusable. [2.] Yet there were some few that accepted the invitation. The message, though to some it was a savour of death unto death, was to others a savour of life unto life, v. 11. In the worst of times God has had a remnant; so he had here, many of Asher, Manasseh, and Zebulun (here is no mention of any out of Ephraim, though some of that tribe are mentioned, v. 18), humbled themselves, and came to Jerusalem, that is, were sorry for their sins and submitted to God. Pride keeps men from yielding themselves to the Lord; when that is brought down, the work is done.

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

      13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.   14 And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.   15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD.   16 And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites.   17 For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the killing of the passovers for every one that was not clean, to sanctify them unto the LORD.   18 For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one   19 That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary.   20 And the LORD hearkened to Hezekiah, and healed the people.

      The time appointed for the passover having arrived, a very great congregation came together upon the occasion, v. 13. Now here we have,

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

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

      III. The irregularities they were guilty of in this solemnity. The substance was well managed, and with a great deal of devotion; but, besides that it was a month out of time, 1. The Levites killed the passover, which should have been done by the priests only, v. 17. They also assisted more than the law ordinarily allowed in offering the other sacrifices, particularly those that were for the purifying of the unclean, many of which there was now occasion for. Some think that it was the offerers' work, not the priests', that the Levites had here the charge of. Ordinarily every man killed his lamb, but now for those that were under any ceremonial pollution the Levites killed it. 2. Many were permitted to eat the passover who were not purified according to the strictness of the law, v. 18. This was the second month, and there was not warrant to put them off further to the third month, as, if it had been the first month, the law would have permitted them to eat it the second. And they were loth to forbid them communicating at all, lest they should discourage new converts, and send those away complaining whom they desired to send away rejoicing. Grotius observes from this that ritual institutions must give way, not only to a public necessity, but to a public benefit and advantage.

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

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

      2. A successful prayer: The Lord hearkened to Hezekiah, was well pleased with his pious concern for the congregation, and, in answer to his prayer, healed the people (v. 20), not only did not lay their sin to their charge, but graciously accepted their services notwithstanding; for healing denotes not only forgiveness (Isa. vi. 10; Ps. ciii. 3), but comfort and peace, Isa. lvii. 18; Mal. iv. 2.

      21 And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.   22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.   23 And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.   24 For Hezekiah king of Judah did give to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves.   25 And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.   26 So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.   27 Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven.

      After the passover followed the feast of unleavened bread, which continued seven days. How that was observed we are here told, and every thing in this account looks pleasant and lively. 1. Abundance of sacrifices were offered to God in peace-offerings, by which they both acknowledged and implored the favour of God, and on part of which the offerers feasted with their friends during these seven days (v. 22), in token of their communion with God and the comfort they took in his favour and their reconciliation to him. To keep up this part of the service, that God's altar might be abundantly regaled with the fat and blood and his priests and people with the flesh of the peace-offerings, Hezekiah gave out of his own stock 1000 bullocks and 7000 sheep, and the princes, excited by his pious example, gave the same number of bullocks and a greater number of sheep, and all for peace-offerings, v. 24. By this God was honoured, the joy of the festival was kept up, and the strangers were encouraged to come again to Jerusalem. It was generously done of the king and the princes thus plentifully to entertain the whole congregation; but what is a great estate good for but that it puts men into a capacity of doing so much the more good? Christ feasted those that followed him. I believe neither Hezekiah nor his princes were the poorer at the year's end for this their pious liberality. 2. Many good prayers were put up to God with the peace-offerings, v. 22. They made confession to the Lord God of their fathers, in which the intent and meaning of the peace-offerings were directed and explained. When the priests sprinkled the blood and burnt the fat they made confession, so did the people when they feasted on their part. They made a religious confession of their relation to God and dependence upon him, a penitent confession of their sins and infirmities, a thankful confession of God's mercies to them, and a supplicatory confession of their wants and desires; and, in all these, they had an eye to God as the God of their fathers, a God in covenant with them. 3. There was a great deal of good preaching. The Levites (whose office it was, Deut. xxxiii. 10) taught the people the good knowledge of the Lord, read and opened the scriptures, and instructed the congregation concerning God and their duty to him; and great need there was of this, after so long a famine of the word as there had been in the last reign. Hezekiah did not himself preach, but he spoke comfortably to the Levites that did, attended their preaching, commended their diligence, and assured them of his protection and countenance. Hereby he encouraged them to study hard and take pains, and put a reputation upon them, that the people might respect and regard them the more. Princes and magistrates, by owning and encouraging faithful and laborious preachers, greatly serve the interest of God's kingdom among men. 4. They sang psalms every day (v. 21): The Levites and priests praised the Lord day by day, both with songs and musical instruments, thus expressing their own and exciting one another's joy in God and thankfulness to him. Praising God should be much of our work in our religious assemblies. 5. Having kept the seven days of the feast in this religious manner, they had so much comfort in the service that they kept other seven days, v. 23. They did not institute any new modes of worship, but repeated and continued the old. The case was extraordinary: they had been long without the ordinance; guilt had been contracted by the neglect of it; they had now got a very great congregation together, and were in a devout serious frame; they knew not when they might have such another opportunity, and therefore could not now find in their hearts to separate till they had doubled the time. Many of them were a great way from home, and had business in the country to look after, for, this being the second month, they were in the midst of their harvest; yet they were in no haste to return: the zeal of God's house made them forget their secular affairs. How unlike those who snuffed at God's service, and said, What a weariness is it! Or those who asked, When will the sabbath be gone? The servants of God should abound in his work. 6. All this they did with gladness (v. 23); they all rejoiced, and particularly the strangers, v. 25. So there was great joy in Jerusalem, v. 26. Never was the like since the dedication of the temple in Solomon's time. Note, Holy duties should be performed with holy gladness; we should be forward to them, and take pleasure in them, relish the sweetness of communion with God, and look upon it as matter of unspeakable joy and comfort that we are thus favoured and have such earnests of everlasting joy. 7. The congregation was at length dismissed with a solemn blessing, v. 27. (1.) The priests pronounced it; for it was part of their office to bless the people (Num. vi. 22, 23), in which they were both the people's mouth to God by way of prayer and God's mouth to the people by way of promise; for their blessing included both. In it they testified both their desire of the people's welfare and their dependence upon God and that word of his grace to which they commended them. What a comfort is it to a congregation to be sent home thus crowned! (2.) God said Amen to it. The voice of the priests, when they blessed the people, was heard in heaven and came up to the habitation of God's holiness. When they pronounced the blessing God commanded it, and perhaps gave some sensible token of the ratification of it. The prayer that comes up to heaven in a cloud of incense will come down again to this earth in showers of blessings.

      1 Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.   2 And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of the LORD.   3 He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.   4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the LORD.   5 And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.   6 And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the LORD their God, and laid them by heaps.   7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month.   8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.   9 Then Hezekiah questioned with the priests and the Levites concerning the heaps.   10 And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left is this great store.

      We have here an account of what was done after the passover. What was wanting in the solemnities of preparation for it before was made up in that which is better, a due improvement of it after. When the religious exercises of a Lord's day or a communion are finished we must not think that then the work is done. No, then the hardest part of our work begins, which is to exemplify the impressions of the ordinance upon our minds in all the instances of a holy conversation. So it was here; when all this was finished there was more to be done.

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

      II. Hezekiah revived and restored the courses of the priests and Levites, which David had appointed and which had of late been put out of course, v. 2. The temple service was put into its proper method again, to run in the old channel. Every man was made to know his work, his place, his time, and what was expected from him. Note, Good order contributes much to the carrying on of a good work. The priests were appointed in their courses for burnt-offerings and peace-offerings; the Levites in their courses were some to minister to the priests, others to give thanks and praise. See 1 Chron. xxiii. 4, 5. And all this in the gates or courts of the tents of the Lord. The temple is here called a tent because the temple privileges are movable things and this temple was shortly to be removed.

      III. He appropriated a branch of the revenue of his crown to the maintenance and support of the altar. Though the people were to be at the charge of the daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they should be burdened with the expense, he allowed out of his own estate, or out of his exchequer, for all those offerings, v. 3. It was a generous act of piety, wherein he consulted both God's honour and his people's ease, as a faithful servant to him and a tender father to them. Let princes and great men reckon that well bestowed, and set out to the best interest, which they give for the support and encouragement of religion in their country.

      IV. He issued out an order to the inhabitants of Jerusalem first, v. 4 (that those who were nearest the temple, and both saved and got by being so, might give a good example to others), but which was afterwards extended to, or at least admitted by, the cities of Judah, that they should carefully pay in their dues, according to the law, to the priests and Levites. This had been long neglected, which made the work to be neglected (for a scandalous maintenance makes a scandalous ministry); but Hezekiah, having himself been liberal, might with a good grace require his subjects to be just to the temple service. And observe the end he aims at in recovering and restoring to the priests and Levites their portion, that they might be encouraged in the law of the Lord, in the study of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers should be not only maintained, but encouraged, that they should not only be kept to do their work, but that they should also have wherewith to live comfortably, that they may do it with cheerfulness. 2. Yet they are to be maintained, not in idleness, pride, and luxury, but in the law of the Lord, in their observance of it themselves and in teaching others the good knowledge of it.

      V. The people thereupon brought in their tithes very readily. They wanted nothing but to be called upon; and therefore, as soon as the commandment came abroad, the first-fruits and all the holy things were duly brought in, v. 5, 6. What the priests had occasion for, for themselves and their families, they made use of, and the overplus was laid in heaps, v. 6. All harvest-time they were increasing these heaps, as the fruits of the earth were gathered in; for God was to have his dues out of them all. Though a prescription may be pleaded for a modus decimandi--tenth proportion, yet it cannot be pleaded pro non decminado--for the omission of the tenth. When harvest ended they finished their heaps, v. 7. Now here we have, 1. The account given to Hezekiah concerning those heaps. He questioned the priests and Levites concerning them, why they did not use what was paid in, but hoarded it up thus, (v. 9), to which it was answered that they had made use of all they had occasion for, for the maintenance of themselves and their families and for their winter store, and that this was that which was left over and above, v. 10. They did not hoard these heaps for covetousness, but to show what plentiful provision God by his law had made for them, if they could but have it collected and brought in, and that those who conscientiously give God his dues out of their estates bring a blessing upon all they have: Since they began to bring in the offerings the Lord has blessed his people. See for this Hag. ii. 19. "Try me," says God, "if you will not otherwise trust me, whether, upon your bringing the tithes into the store-house, you have not a blessing poured out upon you," Mal. iii. 10, 11; Ezek. xliv. 30. 2. The acknowledgment which the king and princes made of it, v. 8. They gave thanks to God for his good providence, which gave them something to bring, and his good grace, which gave them hearts to bring it. And they also blessed the people, that is, commended them for their doing well now, without reproaching them for their former neglects. It is observable that after they had tasted the sweetness of God's ordinance, in the late comfortable passover, they were thus free in maintaining the temple service. Those that experience the benefit of a settled ministry will not grudge the expense of it.

      11 Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them,   12 And brought in the offerings and the tithes and the dedicated things faithfully: over which Cononiah the Levite was ruler, and Shimei his brother was the next.   13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king, and Azariah the ruler of the house of God.   14 And Kore the son of Imnah the Levite, the porter toward the east, was over the freewill offerings of God, to distribute the oblations of the LORD, and the most holy things.   15 And next him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their set office, to give to their brethren by courses, as well to the great as to the small:   16 Beside their genealogy of males, from three years old and upward, even unto every one that entereth into the house of the LORD, his daily portion for their service in their charges according to their courses;   17 Both to the genealogy of the priests by the house of their fathers, and the Levites from twenty years old and upward, in their charges by their courses;   18 And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their set office they sanctified themselves in holiness:   19 Also of the sons of Aaron the priests, which were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name, to give portions to all the males among the priests, and to all that were reckoned by genealogies among the Levites.   20 And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the LORD his God.   21 And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

      Here we have,

      I. Two particular instances of the care of Hezekiah concerning church matters, having put them into good order, to keep them so. The tithes and other holy things being brought in, he provided, 1. That they should be carefully laid up, and not left exposed in loose heaps, liable to be wasted and embezzled. He ordered chambers to be made ready in some of the courts of the temple for store-chambers (v. 11), and into them the offerings were brought and there kept under lock and key, v. 12, 13. Treasures or store-keepers were appointed, who had the oversight of them, to see that moth and rust did not corrupt them nor thieves break through to steal. This wisdom of laying up the surplus in days of plenty we may learn from the ant, who provideth meat in summer. The laying up in store what was brought in was an encouragement to people to pay in their contributions. That will be given cheerfully by the public which appears to be well husbanded. 2. That they should be faithfully laid out, according to the uses they were intended for. Church treasures are not to be hoarded any longer than till there is occasion for them, lest even the rust should be a witness against those who hoard them. Officers were appointed, men (no doubt) of approved wisdom and faithfulness, to distribute the oblations of the Lord and the most holy things among the priests (v. 14), and to see that they all had a competent maintenance for themselves and their families. The law provided sufficient for them all, and therefore, if some had too little, it must be because others had too much; to prevent such inequality these officers were to go by some certain rule of proportion in the disposal of the incomes of the temple. It is said of the priests here (v. 18) that in their set office they sanctified themselves; in faith they sanctified themselves (so the word is), that is, as bishop Patrick explains it, they attended their ministry at the house of God, not doubting but they should be provided with all things necessary. Now, because they served God in that confidence, care was taken that they should not be made ashamed of their hope. Note, Those that sanctify themselves to God and his service in faith, believing that he will see them want for nothing that is good for them, shall certainly be fed. Out of the offerings of the Lord distribution was made, (1.) To the priests in the cities (v. 15), who staid at home while their brethren went to Jerusalem, and did good there in teaching the good knowledge of the Lord. The preaching priests were maintained as well as the sacrificing priests, and those that abode by the stuff as well as those that warred the warfare. (2.) To those that entered into the house of the Lord, all the males from three years old and upwards; for the male children even at that tender age, it seems, were allowed to come into the temple with their parents, and shared with them in this distribution, v. 16. (3.) Even the Levites from twenty years old and upwards had their share, v. 17. (4.) The wives and children of the priests and Levites had a comfortable maintenance out of those offerings, v. 18. In maintaining ministers, regard must be had to their families, that not they only, but theirs, may have food convenient. In some countries where ministers have their salary paid them by the state an addition is made to it upon the birth of a child. (5.) The priests in the country, that lived in the fields of the suburbs, were not overlooked in this ministration, v. 19. Those also had their share who were inhabitants of the villages, though they might be supposed to live at a less expense.

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

      1 After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced 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 did help him.   4 So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water?   5 Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance.   6 And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying,   7 Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him:   8 With him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

      Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, v. 1. 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of. 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (v. 1), and purposed to fight against Jerusalem, v. 2. See 2 Kings xviii. 7, 13.

      II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, v. 3. With their advice he provided, 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army. 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons) and shields in abundance (v. 5), and appointed captains, v. 6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also.

      III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, v. 6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa. vii. 2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is. 1. He endeavoured to keep down their fears: "Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria." The prophet had thus encouraged them from God (Isa. x. 24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa. xxxiii. 14), but the righteous dwelt on high (Isa. xxxiii. 15, 16) and meditated on terror so as to conquer it. See Isa. xxxiii. 18, which refers to what is recorded here. 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa. li. 12, 13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?

      9 After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,   10 Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?   11 Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria?   12 Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?   13 Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?   14 Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?   15 Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?   16 And his servants spake yet more against the LORD God, and against his servant Hezekiah.   17 He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.   18 Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.   19 And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.   20 And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.   21 And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.   22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.   23 And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.

      This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings xviii. and xix. It is contracted here, yet large enough to show these three things:--

      I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (v. 9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. He represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (v. 11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (v. 12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, v. 15. 2. His great impiety against the God of Israel, the God of Jerusalem he is called (v. 19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (v. 19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (v. 13-15), and thence inferred not only, How shall your God deliver you? (v. 14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, v. 17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, v. 16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Ps. xi. 1; xlii. 10), saying, There is no help for him in God, Ps. iii. 2; lxxi. 11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Luke xxii. 32.

      II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, v. 20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.

      III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.

      1. As the blasphemies of his enemies engage him against them (Deut. xxxii. 27), so the prayers of his people engage him for them. They did so here. (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all. (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, v. 21. Thus was he mortified first, and then murdered--shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.

      2. By this work of wonder, (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, v. 22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (v. 22, 23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.

      24 In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he 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 the LORD came not upon them in the days of Hezekiah.   27 And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels;   28 Storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks.   29 Moreover he provided him cities, and possessions of flocks and herds in abundance: for God had given him substance very much.   30 This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to 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 enquire 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 goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.   33 And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death. And Manasseh his son reigned in his stead.

      Here we conclude the story of Hezekiah with an account of three things concerning him:--

      I. His sickness and his recovery from it, v. 24. The account of his sickness is but briefly mentioned here; we had a large narrative of it, 2 Kings xx. His disease seemed likely to be mortal. In the extremity of it he prayed. God answered him, and gave him a sign that he should recover, the going back of the sun ten degrees.

      II. His sin and his repentance for it, which were also more largely related, 2 Kings xx. 12, &c. Yet several things are here observed concerning his sin which we had not there. 1. The occasion of it was the king of Babylon's sending an honourable embassy to him to congratulate him on his recovery. But here it is added that they came to enquire of the wonder that was done in the land (v. 31), either the destruction of the Assyrian army or the going back of the sun. The Assyrians were their enemies; they came to enquire concerning their fall, that they might triumph in it. The sun was their god; they came to enquire concerning the favour he had shown to Hezekiah, that they might honour him whom their god honoured, v. 31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, in the appearing of Jesus Christ, Matt. ii. 1, 2. 2. God left him to himself in it, to try him, v. 31. God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited or self-confident, but may always think meanly of ourselves and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temptation. 3. His sin was the his heart was lifted up, v. 25. He was proud of the honour God had put upon him in so many instances, the honour his neighbours did him in bringing him presents, and now that the king of Babylon should send an embassy to him to caress and court him: this exalted him above measure. When Hezekiah had destroyed other idolatries he began to idolize himself. O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God that he will hide pride from them and always keep them humble! 4. The aggravation of his sin was the he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride (v. 25): He rendered not again according to the benefit done unto him. Note, It is justly expected that those who have received mercy from God should study to make some suitable returns for the mercies they have received; and, if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour. What shall I render that may be so accepted? Ps. cxvi. 12. 5. The divine displeasure he was under for this sin; though it was but a heart-sin, and the overt-act seemed not only innocent but civil (the showing of his treasures to a friend), yet wrath came upon him and his kingdom for it, v. 25. Note, Pride is a sin that God hates as much as any, and particularly in his own people. Those that exalt themselves must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people. 6. His repentance for this sin: He humbled himself for the pride of his heart. Note, (1.) Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down. (2.) Heart-sins are to be repented of, though they go no further. (3.) Self-humiliation is a necessary branch of repentance. (4.) Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves. (5.) People ought to mourn for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah, because they either knew that they also had been guilty of the same sin, or at least feared that they might share in the punishment. When David, in his pride, numbered the people, they all smarted for his sin. 7. The reprieve granted thereupon. The wrath came not in his days. While he lived the country had peace and truth prevailed; so much does repentance avail to put by, or at least to put off, the tokens of God's anger.

      III. Here is the honour done to Hezekiah, 1. By the providence of God while he lived. He had exceeding much riches and honour (v. 27), replenished his stores, victualled his campus, fortified his city, and did all he wished to do; for God had given him very much substance, v. 29. Among his great performances, his turning the water-course of Gihon is mentioned (v. 30), which was done upon occasion of Sennacherib's invasion, v. 3, 4. The water had come into that which is called the old pool (Isa. xxii. 11) and the upper pool (Isa. vii. 3); but he gathered the waters into a new place, for the greater convenience of the city, called the lower pool, Isa. xxii. 9. And, in general, he prospered in all his works, for they were good works. 2. By the respect paid to his memory when he was dead. (1.) The prophet Isaiah wrote his life and reign (v. 32), his acts and his goodness or piety, or which it is part of the honour to be recorded and remembered, for examples to others. (2.) The people did him honour at his death (v. 33), buried him in the chief of the sepulchres, made as great a burning for him as for Asa, or, which is a much greater honour, made great lamentation for him, as for Josiah. See how the honour of serious godliness is manifested in the consciences of men. Though it is to be feared that the generality of the people did not heartily comply with the reforming kings, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day to do them honour at their death, when they are out of the reach of flattery and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise.