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DELIGHT IN ORDINANCE
IN this chapter, and in that which precedes it, we are informed that Hezekiah, as soon as he came to the throne, set himself to repair the temple, which during the reign of his father Ahaz had been greatly neglected, and to restore the worship of Jehovah, which had been utterly superseded by the worship of idols. He lost no time in sanctifying the vessels which had been desecrated and defiled: and he appointed a feast unto the Lord, to be observed by all his people.
Now here we have,
I. A most valuable record—
That we may view it in all its parts, let us distinctly notice,
1. The feast appointed—
[It was the passover, and the feast of unleavened bread which was invariably connected with it. The feast of passover commemorated the redemption of Israel from Egypt; and the feast of unleavened bread intimated the holiness which became the people who had been so redeemed. But the time for observing these feasts was past. The passover should have been killed on the fourteenth day of the first month [Note: Exo_12:6.]; and on the same day, at even, should the feast of unleavened bread have commenced [Note: Exo_12:18.]: but it was not practicable to get the temple ready by that time; and therefore Hezekiah applied to the nation at large the liberty conceded to individuals; in case they were incapacitated for the observance of the feast at the proper time, to observe it in the second month [Note: ver. 1–4. with Num_9:10-11.]. Even this delay was not sufficient for all who were desirous of observing the feast; so that many came up to it without that measure of purification which the law required: and it was only in answer to Hezekiah’s prayer that this violation of the law was pardoned [Note: ver. 17–20.]. But the zeal of Hezekiah was truly commendable. Indeed, he was not satisfied with summoning his own subjects to the feast: he sought to bring also his brethren of the ten tribes to a participation of the same holy exercises and heavenly enjoyments: and, though “his messengers were laughed to scorn” and mocked by many, there were many who accepted his invitation, and availed themselves of the opportunity afforded them of serving and honouring “the Lord God of their fathers [Note: ver. 10.].”]
2. The observance of it—
[A spirit of piety prevailed to a very great extent: all, king, princes, priests and people, seemed to vie with each other in their endeavours to exalt and honour God: and in their services we behold that which gives to every service its highest value—a due mixture of humiliation with their gratitude and joy: “they did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of their fathers [Note: ver. 22.].” This is a point deserving of most especial notice. Humility is the characteristic feature of the worship in heaven: for all, whether saints or angels, fall upon their faces before the throne, whilst with united voices they sing praise to God and to the Lamb [Note: Rev_5:8; Rev_7:11.]. Such was the worship of all the assembly at this time; and it was productive of the most exalted joy [Note: ver. 26.]: for every prayer they offered entered into the ears of the Lord of hosts, and descended in blessings on the heads of those who offered it [Note: ver. 27.].]
3. Its continuance—
[According to the original institution, the feast was to last but seven days: but so full of joy were their souls, that the whole assembly took counsel, after the example of Solomon, to protract it seven more days [Note: ver. 23. with 1Ki_8:65.]. And not only did Hezekiah and the princes concur in this proposal, but, by their extraordinary liberality, they enabled the congregation to carry it into effect: for Hezekiah gave them one thousand bullocks and seven thousand sheep; and the princes gave one thousand bullocks and ten thousand sheep. During the whole of this time, even fourteen days, were the same holy exercises continued, none grudging the time that was lost to their worldly occupations, or becoming weary of an employment so foreign to their former habits.]
And who does not see in all this,
II. A most instructive lesson?—
Surely here is a lesson,
1. To the higher ranks of society—
[Behold the king and the princes exerting all their influence to diffuse throughout the land a spirit of piety; and not in their own land only, but throughout a nation that was hostile to them [Note: 2Ch_28:6; 2Ch_28:8.]. What an example was here to all, however exalted their rank, or powerful their authority! And can wealth or power be better employed than in such acts as these? But let it not be supposed that this example is instructive to kings and princes only: whatever be the measure of our property or influence, our obligation to improve them for the diffusion of religion is still the same; and our liberality should be “according to our power,” whether it be more or less. True, indeed, if we engage with holy zeal in the service of our God, we may expect that an ungodly world will “laugh us to scorn and mock us.” But we should rise superior to such treatment, and rejoice that we are “counted worthy to suffer shame for Christ’s sake.” Our only thought should be, How we may honour God: and, if only He be glorified, we should not regard any sacrifice which we may be called to make for so desirable an end.]
2. To the community at large—
[Here we see how we should perform our religious duties. Not that it would be advisable for us to protract them to an inconvenient length; or to neglect our worldly callings, for the sake of prosecuting beyond reasonable bounds the services in which we are engaged. There is a season for every thing; and every duty should be attended to in its season. We are to labour six days, so far as the necessities of ourselves and our families may require it, and to rest on the Sabbath-day: but we may, and must, carry the spirit of religion into every thing, and in that sense protract our religious services to the latest hour of our lives. Nor should we grudge a reasonable portion of our time to religious ordinances, whether public or private. Beyond all doubt, we should consecrate a portion of every day to the immediate service of our God; and be willing, also, to it: but it is the service of the heart which God now chiefly requires; and that can never be carried to excess. We must, however, especially take care to combine with every service a due measure of penitential sorrow. We must never for a moment forget that we are sinners; nor ever offer to God any sacrifice of which penitential sorrow does not form a very essential part.
And now, what shall I say to you, my Brethren? Would to God that I could see you all in the very frame in which the whole people of Israel were on this occasion! And is there not abundant reason for it? Is not the restoration of divine ordinances, after so long a suspension of them, a blessing? Above all, Is not “Christ our Passover sacrificed for us? and is not this a call to keep the feast?” Let us, then, “keep it, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” Then may you hope, that “your joy, like Israel’s, shall be full;” and shall be not only a preparation for future blessedness, but also an earnest of heaven in your souls.]