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the ground. Once we read of an image of Asherah (2 Kings 21:7). Comp. the elaborate
Art. Astarte, by Professor Schlottmann in Riehm's Hand-Worterb.
** This does not necessarily imply that it was kept either in the Temple or the
Tabernacle. To this there is no allusion in the Old Testament. Some critics have regarded
it as a later imitation of the brazen serpent of Moses; but this seems contrary to the plain
meaning of the text.
*** It is doubtful whether the expression "called it" (2 Kings 18:4) refers to Hezekiah or
to Israel. But the result would be the same whether we supply one or the other subject.
In general, the sacred text describes Hezekiah as unequaled in religious earnestness and
in conformity to the Divine law by any even of the pious kings that had preceded, or who
succeeded him, and it places him on a level with "David his father." And this is fully
vindicated by his abolition of even that form of Jehovah-worship on "heights" which
Solomon, as well as Asa, Jehoshaphat, Jehoash, Amaziah, and Uzziah had tolerated (1
Kings 3:2;15:12, 14;22:43; 2 Kings 12:3; 14:4; 15:4, 35).
But the reformation initiated was not only negative, and Hezekiah restored the services of
the Temple in their completeness and purity. From the detailed account in the Book of
Chronicles, we learn that "the house of the Lord" had actually been closed (2 Chronicles
29:3, 7). By this we understand the closing of the Sanctuary itself, that is, of the holy and
most holy places, since Ahaz continued to use the court of the priests, although for
sacrifices at the heathen altar which he had reared. But now the doors of the Sanctuary
were repaired, and once more thrown open. Then Hezekiah "gathered" the priests and
Levites in "the wide place on the east,"* probably some well-known locality in the
eastern part of the Temple-buildings** (comp. Ezra 10:9; Nehemiah 8:1, 3, 16).
- So in 2 Chronicles 29:4, rendered literally.
** This, rather than the Court of the Priests.
This for the purpose of calling upon them to sanctify themselves, and to remove the
heathen abominations which had defiled the Temple. And with this object, the king made
in their hearing an earnest review of the sinful past, with its consequent judgments, and a
declaration of his purpose "to make a covenant with the Lord."
The response to his appeal was immediate and hearty. In the account of the work now
taken in hand by representatives of the Levites they appear once more according to their
ancient division into the three families of Kohath, Merari, and Gershon, as David had
arranged their courses (1 Chronicles 23:6-23, comp. ver. 27). With these were conjoined
as a special branch, probably on account of their pre-eminence (Numbers 3:30), the
representatives of the house of Elizaphan, a chief of the Kohathites (Exodus 6:18). Next
(^)