In the second reference, Hezekiah, after a period of ruin and desolation, attempted a

revival, sending out a proclamation from Beersheba to Dan (thus including the, then,

separated house of Israel), "to come and 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"

(II Chron. 30: 5). Hezekiah's proclamation was mocked by some, "nevertheless divers

of Asher and Manasseh and of Zebulun humbled themselves, the Passover was kept in

the second month instead of in the first, as was provided for in the law (Numb. 9: 6-13).

A multitude of the people failed to cleanse themselves, "yet did they eat the Passover

otherwise than it was written" (verse 18), but, by his prayer, Hezekiah seems to realize

that the preparing of the heart, even though in some points of ceremonial the people were

at fault, was of chief importance. In this he was evidently right for we read: "The Lord

hearkened to Hezekiah and healed the people" (verse 20).

So, too, by the time Paul wrote the second epistle Timothy "rule" had given place to

"ruin". Corporate testimony had gone the way of all flesh, stress is laid upon the

individual, "thyself", no reference is made to "bishops and deacons".  In such

circumstances much that is done in the way of worship and witness must fall very far

short of the original constitution; must indeed by "otherwise than it was written". In

such days of departure it is therefore a comfort to the man of God to remember that the

Lord set His seal upon the "preparation of the heart", even though in many things the

service that is now possible falls very short of that which would have been demanded of

the apostolic assembly.

Here then is the first of seven "Men of God" whose lives and testimony illuminate the

epistle addressed to the man of God in New Testament times.

With this encouragement let us consider what further light may be forthcoming from

the remaining references. The seven named "men of God" are: (1) Moses; (2) Samuel;

(3) David; (4) Elijah; (5) Elisha; (6) Shemaiah; and (7) Igdaliah.

In the passage where Samuel is called "a man of God" (I Sam. 9: 6-10), Saul, the son

of Kish, is introduced into the narrative, and the anointing of Saul to be king soon

followed. This desire for a king was the result of Israel's other desire "to be like these

nations". It was a step down from the high position they had occupied, with none but

God Himself as their King. Samuel grieved at this departure and fall, and yet, without

condoning their act, remained with the people, saying, "God forbid that I should sin

against the Lord in ceasing to pray for you: but I will teach you the good and the right

way" (I Sam. 12: 23).