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1Then Hezekiah sent an announcement to everyone in Israel and Judah, and also sent letters to Ephraim and Manasseh,a inviting them to come to the Lord's Temple in Jerusalem to celebrate the Passover of the Lord, the God of Israel.
2The king and his officials and the whole assembly in Jerusalem had decided to observe the Passover in the second month,b
3because they hadn't been able to observe it at the usual time since not enough priests had purified themselves and the people hadn't had time to get to Jerusalem.
4The plan seemed right to both the king and the whole assembly.
5So they decided to send an announcement to everyone in Israel, from Beersheba to Dan, inviting people to come and keep the Passover to the Lord, the God of Israel, in Jerusalem, for many had not done as the Law required.
6So messengers went to all of Israel and Judah carrying letters from the king and his officials and with the king's authorization. They said, “Children of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, so that he may return to you who are left, who have escaped the oppression of the kings of Assyria.
7Don't be like your fathers and those of you who sinned against the Lord, the God of your forefathers He made them into something horrifying, as you can see.
8So don't be proud and obstinate like your fathers, but give yourselves to the Lord and come to his sanctuary, which he has made holy forever, and serve the Lord your God, that his fierce anger may no longer fall on you.
9If you come back to the Lord, your relatives and children will receive mercy from their captors and will return to this land. For the Lord your God is gracious and merciful. He will not reject you if you come back to him.”
10The messengers went from town to town all over the land of Ephraim and Manasseh as far as Zebulun; but the people laughed at them and mocked them.
11Only some men from Asher, Manasseh, and Zebulun weren't too proud to go to Jerusalem.
12At this time the power of God was helping the people in Judah to all have the same desire to follow the orders of the king and his officials, as indicated by the word of the Lord.
13Many people gathered in Jerusalem to celebrate the Feast of Unleavened Bread in the second month—a really large crowd.
14They went and removed the pagan altars in Jerusalem as well as the incense altars and threw them into the Kidron Valley.
15On the fourteenth day of the second month they killed the Passover lamb. The priests and Levites were ashamed,c and they purified themselves and brought burnt offerings to the Lord's Temple.
16They stood at their assigned positions, according to the law of Moses, the man of God. The priests sprinkled the blood of the sacrifices, which the Levites gave to them.
17Since many people in the assembly had not purified themselves, the Levites had to kill the Passover lambs on behalf of every unclean person to dedicate the lambs to the Lord.
18Most of the people, many of those from Ephraim, Manasseh, Issachar, and Zebulun, had not purified themselves. Yet they ate the Passover meal even though this was not what the Law required, for Hezekiah had prayed for them, saying, “May the good Lord forgive everyone
19who sincerely wants to follow the Lord God, the God of their forefathers, even though they're not clean according to the sanctuary requirements.”
20The Lord accepted Hezekiah's prayer and permitted them this violation.d
21The people of Israel who were there in Jerusalem celebrated the Feast of Unleavened Bread for seven days with great enthusiasm, and every day the Levites and priests praised the Lord, accompanied by loud instruments.
22Hezekiah spoke positively to all the Levites who showed a good understanding of the Lord. For seven days they ate the food that was assigned to them, presented friendship offerings, and gave thanks to the Lord, the God of their forefathers.
23Everyone then agreed to continue to celebrate the festival for seven more days. So for another seven days they celebrated, full of joy.
24Hezekiah, king of Judah, gave a thousand bulls and seven thousand sheep as offerings on behalf of the assembly. The officials in turn gave a thousand bulls and ten thousand sheep on as offerings on behalf of the assembly. A large number of priests purified themselves.
25The whole assembly of Judah celebrated, together with the priests and Levites, and also with the whole assembly that had come from Israel, including the foreigners from Israel and those living in Judah.
26There was such tremendous happiness in Jerusalem, for since the time of Solomon, son of David, king of Israel, nothing like this had happened in the city.
27The priests and the Levites stood up to bless the people, and God heard them—their prayer ascended to where he lived in heaven.
Footnotes:
1 a“Ephraim and Manasseh”: by this time the northern kingdom of Israel no longer existed, having been destroyed and its people taken away as prisoners by the Assyrian king Shalmanesar. By his invitation Hezekiah is appealing for those who are left in the north to “return home.”
2 bDeferring the Passover in special circumstances was permitted, see Numbers 9:6-11.
15 c“Ashamed”: perhaps because there had not been enough of them at the previous celebration, and that they had not take seriously the responsibility to purify themselves. Alternatively the devotion shown by those who were attending the Feast of Unleavened Bread may have prompted the priests and Levites to action.
20 d“Permitted them this violation”: the word here is “healed,” but this is in a metaphorical sense, since they were not “sick.” It is in response to Hezekiah's request that they would not be held guilty for breaking the ceremonial Law.
(Pdf Book) the Royal Priesthood
By Basilea Schlink2.4K00:00EbooksBlessing OthersPriestly MinistryNUM 6:272CH 30:27ISA 59:2MAT 5:21MRK 11:25PHP 2:17JAS 5:161PE 2:91JN 3:22REV 1:6Basilea Schlink emphasizes the significance of the priestly ministry of blessing, illustrating how blessings can transform lives, as exemplified by Father Bodelschwingh's blessing of a child. She highlights that as members of the royal priesthood, Christians are called to bless others rather than criticize, and that true blessings come from a life of holiness and repentance. Schlink warns against the hindrances to effective prayer and blessing, urging believers to cleanse themselves daily to fulfill their priestly duties with authority. The sermon calls for a return to a life of sacrificial love and intercession, reflecting the heart of Jesus in a world in need of salvation. Ultimately, she challenges the church to rise up as a royal priesthood, ready to bless and intercede for a world facing divine judgment.
Tulip - Part 1 (Introduction)
By John Piper1.8K44:522CH 30:7ISA 40:28In this sermon, the speaker begins by addressing the audience's questions and encourages them to save their inquiries for later. He then moves on to discuss the historical background of the Five Points and Tulip, mentioning influential figures like Jonathan Edwards and Dan Fuller. The speaker acknowledges that the topic can be complex and frustrating, but emphasizes the importance of understanding the differences between Calvinism and Arminianism. He concludes by affirming the Bible as the Word of God and the ultimate authority in matters of faith and conduct.
(Through the Bible) 2 Chronicles 28-36
By Chuck Smith1.5K1:24:502CH 15:22CH 26:52CH 30:272CH 34:212CH 36:172CH 36:20LAM 4:20In this sermon, the speaker tells the story of Balaam and his donkey from the Bible. Balaam is tempted by the king's offer of wealth and power, but his donkey keeps veering off the path. Balaam beats the donkey multiple times until the donkey finally speaks up, questioning the fairness of the beatings. The speaker uses this story to highlight the importance of staying faithful to God and warns that forsaking God will lead to trouble and defeat. The sermon emphasizes the need for individuals and nations to rely on God's help and not become independent from Him.
Joel - the Work of the Holy Spirit in You
By Richard A. Bennett1.1K57:212CH 7:142CH 30:21PSA 51:17ISA 58:1JOL 2:15MAT 24:12JAS 5:16In this sermon, the speaker emphasizes the importance of confessing sins individually rather than in bundles. He highlights the role of leaders in the church, such as priests, ministers, Bible school students, evangelists, and youth leaders, in leading the congregation in repentance. The speaker shares a personal experience of a powerful prayer meeting where the glory of God was felt, leading to people finding salvation. The sermon also emphasizes the need for a deeper understanding of Christianity beyond superficial expressions of faith, and the importance of being prepared for the spiritual battle that awaits believers.
Capital City Church - Part 2
By David Ravenhill1.1K47:54Christian Life2CH 30:1In this sermon, the preacher discusses the revival that took place in Jerusalem during the time of Hezekiah. The people were in a right relationship with God and were praising and enjoying fellowship with Him. They wanted everyone to know about it, so they sent out couriers or evangelists to spread the word. The revival resulted in great joy in Jerusalem and the Levitical priests blessed the people. The preacher emphasizes the importance of not being unfaithful to God and encourages the people to yield to Him and serve Him.
Revival - God's Part, My Part
By Bill McLeod89733:28Revival2CH 29:362CH 30:12PRO 1:23ACT 15:181TI 6:72TI 4:2HEB 13:5In this sermon, the speaker discusses the issue of unemployment and aimlessness among young people in third world countries. He highlights the desperation of these individuals who would do anything to escape their circumstances and find a better life. The speaker also points out the contrast in attitude towards material possessions in Canada, where people are not content with just food and clothing. He suggests that God sometimes uses natural disasters and economic problems to get people's attention and remind them of their need for Him. The speaker emphasizes the decline of evangelicalism in Canada and expresses concern about the increasing crime rates in cities like Winnipeg. He also shares a personal story of a millionaire who experienced a spiritual transformation after being broken by God. The sermon concludes with a reminder to prioritize God's business above personal pursuits, citing biblical references.
Standing With the Few
By Jeff Colon77348:48Apostasy2CH 30:222CH 30:24EPH 4:29In this sermon, the speaker emphasizes that God has prepared everything for us and invites us to partake in His eternal inheritance. However, many people make excuses and prioritize temporal things over the eternal. The speaker encourages the audience to take a stand for the cross and choose to be among the few who follow the narrow way. He shares his personal journey of making a choice to stand with the few and challenges the listeners to do the same. The sermon also highlights the importance of using our words to edify and impart grace to others, while avoiding corrupt speech that grieves the Holy Spirit.
How to Have a Real Revival Prayer Meeting
By Harold Vaughan70805:172CH 7:142CH 30:18PSA 85:6MAT 6:6LUK 11:1ACT 3:19ROM 12:12COL 4:21TH 5:17JAS 4:8
This sermon emphasizes the need for revival in the church and individual lives, focusing on the importance of repentance, prayer, and a new surge of spiritual vigor to make Christians joyously sensitive to the Lord Jesus Christ and His cause. Various perspectives on revival are discussed, highlighting the necessity of a genuine revival prayer meeting and the proper motive for revival being the glory of God. The sermon also addresses the reasons for the lack of revival and the essential elements of revival, such as a hatred for sin, a love for God, a burden for souls, and zeal in the service of the Lord.
The Baptism of the Holy Spirit Makes Us Bold
By Sandeep Poonen58849:192CH 29:342CH 30:26ISA 50:4ACT 2:41EPH 4:162TI 1:7JAS 1:51PE 4:172PE 2:5REV 1:20
This sermon emphasizes the importance of consecrating ourselves daily to God, seeking to be disciples who listen to His voice, respond to His leading, and contribute to the growth of the body of Christ. It highlights the need for boldness against the religious system within us, the world system around us, and the call to be preachers of righteousness like Noah, building the 'ark' of the local church. The message stresses the significance of power, love, and self-control as fruits of the Holy Spirit, encouraging each individual to play a part in the body's growth by being conscientious in consecrating themselves daily.
The Lord Stirred Up the Spirit of Cyrus.
By F.B. Meyer0Obedience to GodDivine Calling2CH 36:22PRO 21:1ISA 45:1ISA 55:11JER 29:10DAN 9:2PHP 2:131TH 5:24JAS 5:16F.B. Meyer emphasizes that the Lord stirred up the spirit of Cyrus to fulfill the prophecy of the return of the Jewish captives from Babylon, as foretold by Jeremiah and Isaiah. He highlights the importance of prayer, as exemplified by Daniel, in influencing leaders and initiating divine movements. Meyer notes that while God can stir hearts, obedience is essential, and sadly, only a few of the Jewish captives responded to the call to return. He encourages believers to rise up and act whenever they feel a divine stirring in their lives. Ultimately, the sermon calls for faith and responsiveness to God's leading.
The Good Lord Pardon Every One That Prepareth
By F.B. Meyer0Heart PreparationSeeking God2CH 30:18F.B. Meyer emphasizes the importance of heart preparation in seeking God, as illustrated by the people who participated in the Passover without proper ceremonial cleansing. Despite their ignorance of the temple rites, their sincere desire to connect with God was acknowledged, highlighting that God forgives those who seek Him earnestly, even in their lack of knowledge. Meyer draws parallels to Jesus' intercession for those who sin out of ignorance, reminding us that sincere hearts are what truly matter in our relationship with God. He encourages believers to focus on seeking God rather than being hindered by rituals or misunderstandings. Ultimately, the message is one of grace and the accessibility of God to all who earnestly seek Him.
And Because of All This We Make a Sure Covenant
By C.H. Spurgeon0Covenant RenewalGod's Mercy2CH 30:8PSA 51:7PSA 116:12ISA 54:10LAM 3:22ROM 12:12CO 5:17HEB 10:22JAS 1:171JN 1:9C.H. Spurgeon emphasizes the importance of renewing our covenant with God during significant moments in our lives, such as recovery from illness or after experiencing deliverance from troubles. He encourages believers to reaffirm their dedication to God, especially after sinning or receiving unexpected blessings, reminding us that both adversity and prosperity should lead us to a deeper commitment to Him. Spurgeon calls for a heartfelt response to God's mercies, urging us to present ourselves anew at the foot of the cross and to honor God with our lives. He highlights that our covenant renewal is a response to the love and sacrifice of Jesus, which should inspire us to live in a way that glorifies Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Hezekiah invites all Israel and Judah, and writes letters to Ephraim and Manasseh to come up to Jerusalem, and hold a passover to the Lord, Ch2 30:1-4. The posts go out with the king's proclamation from Dan to Beer-sheba, and pass from city to city through the coasts of Ephraim, Manasseh, and Zebulun, but are generally mocked in Israel, Ch2 30:5-10. Yet several of Asher, Manasseh, and Zebulun, humble themselves, and come to Jerusalem, Ch2 30:11. But in Judah they are all of one heart, Ch2 30:12, Ch2 30:13. They take away the idolatrous altars, kill the passover, sprinkle the blood, and, as circumstances will permit, sanctify the people, Ch2 30:14, Ch2 30:15. Many having eaten of the passover, who were not purified according to the law, Hezekiah prays for them; and the Lord accepts his prayer, and heals them, Ch2 30:16-20. Hezekiah exhorts them; and they hold the feast seven additional days, fourteen in all, and the people greatly rejoice, Ch2 30:21-26. The priests and the Levites bless the people, and God accepts their prayers and thanksgivings, Ch2 30:27.
Verse 1
Hezekiah sent to all Israel - It is not easy to find out how this was permitted by the king of Israel; but it is generally allowed that Hoshea, who then reigned over Israel, was one of their best kings. And as the Jews allow that at this time both the golden calves had been carried away by the Assyrians, - that at Dan by Tiglath-pileser, and that at Bethel by Shalmaneser, - the people who chose to worship Jehovah at Jerusalem were freely permitted to do it, and Hezekiah had encouragement to make the proclamation in question.
Verse 2
In the second month - In Ijar, as they could not celebrate it in Nisan, the fourteenth of which month was the proper time. But as they could not complete the purgation of the temple, till the sixteenth of that month, therefore they were obliged to hold it now, or else adjourn it till the next year, which would have been fatal to that spirit of reformation which had now taken place. The law itself had given permission to those who were at a distance, and could not attend to the fourteenth of the first month, and to those who were accidentally defiled, and ought not to attend, to celebrate the passover on the fourteenth of the second month; see Num 9:10, Num 9:11. Hezekiah therefore, and his counsellors, thought that they might extend that to the people at large, because of the delay necessarily occasioned by the cleansing of the temple, which was granted to individuals in such cases as the above, and the result showed that they had not mistaken the mind of the Lord upon the subject.
Verse 6
So the posts went - רצים ratsim, the runners or couriers; persons who were usually employed to carry messages; men who were light of foot, and confidential.
Verse 9
And will not turn away his face from you - Well expressed by the Targum: "For the Lord your God is gracious and merciful, and will not cause his majesty to ascend up from among you, if ye will return to his fear." The shechinah, of which the Targumist speaks, is the dwelling of the Divine Presence among men, and the visible symbol of that presence.
Verse 18
A multitude of the people - had not cleansed themselves - As there were men from Ephraim, Manasseh, Issachar, and Zebulun, they were excusable, because they came from countries that had been wholly devoted to idolatry. The good Lord pardon every one - "The Lord, who is good, have mercy on this people who err." - T.
Verse 22
Spake comfortably unto all the Levites - On such occasions the priests and Levites had great fatigue, and suffered many privations; and therefore had need of that encouragement which this prudent and pious king gave. It is a fine and expressive character given of these men, "They taught the good knowledge of God to the people." This is the great work, or should be so, of every Christian minister. They should convey that knowledge of God to the people by which they may be saved; that is, the good knowledge of the Lord.
Verse 25
The strangers that come out of the land of Israel - That is, the proselytes of the covenant who had embraced Judaism, and had submitted to the rite of circumcision, for none others could be permitted to eat of the passover.
Verse 26
Since the time of Solomon - there was not the like in Jerusalem - For from that time the ten tribes had been separated from the true worship of God, and now many of them for the first time, especially from Asher, Issachar, Ephraim, Manasseh, and Zebulun, joined to celebrate the passover.
Verse 27
And their voice was heard - God accepted the fruits of that pious disposition which himself had infused. And their prayer came up - As the smoke of their sacrifices ascended to the clouds, so did their prayers, supplications, and thanksgivings, ascend to the heavens. The Targum says: "Their prayer came up to the dwelling-place of his holy shechinah, which is in heaven." Israel now appeared to be in a fair way of regaining what they had lost; but alas, how soon were all these bright prospects beclouded for ever! It is not for the want of holy resolutions and heavenly influences that men are not saved but through their own unsteadiness; they do not persevere, they forget the necessity of continuing in prayer, and thus the Holy Spirit is grieved, departs from them, and leaves them to their own darkness and hardness of heart. When we consider the heavenly influences which many receive who draw back to perdition, and the good fruits which for a time they bore, it is blasphemy to say they had no genuine or saving grace; they had it, they showed it, they trifled with it, sinned against it, continued in their rebellions, and therefore are lost.
Introduction
HEZEKIAH PROCLAIMS A PASSOVER. (Ch2 30:1-12) Hezekiah sent to all . . . Judah . . . to come to . . . Jerusalem, to keep the passover--This great religious festival had not been regularly observed by the Hebrews in their national capacity for a long time because of the division of the kingdom and the many disorders that had followed that unhappy event. Hezekiah longed extremely to see its observance revived; and the expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of the national solemnity. letters also to Ephraim and Manasseh--The names of these leading tribes are used for the whole kingdom of Israel. It was judged impossible, however, that the temple, the priests, and people could be all duly sanctified at the usual time appointed for the anniversary, namely, the fourteenth day of the first month (Nisan). Therefore it was resolved, instead of postponing the feast till another year, to observe it on the fourteenth day of the second month; a liberty which, being in certain circumstances (Num 9:6-13) granted to individuals, might, it was believed, be allowed to all the people. Hezekiah's proclamation was, of course, authoritative in his own kingdom, but it could not have been made and circulated in all the towns and villages of the neighboring kingdom without the concurrence, or at least the permission, of the Israelitish sovereign. Hoshea, the reigning king, is described as, though evil in some respects, yet more favorably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character (Kg2 17:2).
Verse 6
the posts--that is, runners, or royal messengers, who were taken from the king's bodyguard (Ch2 23:1-2). Each, well mounted, had a certain number of miles to traverse. Having performed his course, he was relieved by another, who had to scour an equal extent of ground; so that, as the government messengers were despatched in all directions, public edicts were speedily diffused throughout the country. The proclamation of Hezekiah was followed by a verbal address from himself, piously urging the duty, and setting forth the advantages, of a return to the pure faith and institutions which God had delivered to their ancestors through Moses. the remnant of you, that are escaped out of the hand of the kings of Assyria--This implies that several expeditions against Israel had already been made by Assyrian invaders--by Pul (Kg2 15:19), but none of the people were then removed; at a later period by Tiglath-pileser, when it appears that numbers among the tribes east of Jordan (Ch1 5:26), and afterwards in the northern parts of Israel (Kg2 15:20), were carried into foreign exile. The invasion of Shalmaneser cannot be alluded to, as it did not take place till the sixth year of Hezekiah's reign (Kg2 17:6; Kg2 18:9-12).
Verse 10
the posts passed from city to city--It is not surprising that after so long a discontinuance of the sacred festival, this attempt to revive it should, in some quarters, have excited ridicule and opposition. Accordingly, among the tribes of Ephraim, Manasseh, and Zebulun, Hezekiah's messengers met with open insults and ill usage. Many, however, in these very districts, as well as throughout the kingdom of the ten tribes, generally complied with the invitation; while, in the kingdom of Judah, there was one unanimous feeling of high expectation and pious delight. The concourse that repaired to Jerusalem on the occasion was very great, and the occasion was ever after regarded as one of the greatest passovers that had ever been celebrated.
Verse 14
THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (Ch2 30:13-27) they arose and took away the altars that were in Jerusalem--As a necessary preparation for the right observance of the approaching solemnity, the removal of the altars, which Ahaz had erected in the city, was resolved upon (Ch2 28:24); for, as the people of God, the Hebrews were bound to extirpate all traces of idolatry; and it was a happy sign and pledge of the influence of the Spirit pervading the minds of the people when they voluntarily undertook this important preliminary work.
Verse 15
the priests and the Levites were ashamed--Though the Levites are associated in this statement, the priests were principally referred to; those of them who had been dilatory or negligent in sanctifying themselves (Ch2 29:34) were put to the blush and stimulated to their duty by the greater alacrity and zeal of the people.
Verse 16
the priests sprinkled the blood, which they received of the hand of the Levites--This was a deviation from the established rules and practices in presenting the offerings of the temple. The reason was, that many present on the occasion having not sanctified themselves, the Levites slaughtered the paschal victims (see on Ch2 35:5) for everyone that was unclean. At other times the heads of families killed the lambs themselves, the priests receiving the blood from their hands and presenting it on the altar. Multitudes of the Israelites, especially from certain tribes (Ch2 30:18), were in this unsanctified state, and yet they ate the passover--an exceptional feature and one opposed to the law (Num 9:6); but this exception was allowed in answer to Hezekiah's prayer (Ch2 30:18-20).
Verse 20
the Lord . . . healed the people--We imagine the whole affair to have been the following: In consequence of their transgressions they had cause to fear disease and even death (Lev 15:31). Hezekiah prayed for the nation, which was on the point of being diseased, and might therefore be regarded as sick already [BERTHEAU].
Verse 21
the children of Israel . . . kept the feast--The time appointed by the law for the continuance of the feast was seven days [Exo 12:15; Exo 13:6; Lev 23:6]; but in consequence of its having been allowed to fall so long into desuetude, they doubled the period of celebration and kept it fourteen days with unabated satisfaction and joy. Materials for the additional sacrificial meals were supplied by the munificence of the king and the princes.
Verse 24
and a great number of priests sanctified themselves--so that there would be a sufficient number of hands for the additional services. Next: 2 Chronicles Chapter 31
Introduction
INTRODUCTION TO 2 CHRONICLES 30 Hezekiah having consulted his nobles about keeping the passover the second month, and determined upon it, sent messengers throughout Israel and Judah, to acquaint them with it, at which some mocked, and others seriously attended to it, Ch2 30:1 so it was celebrated in a solemn manner, though some were not qualified for it according to the law, and for whose pardon Hezekiah prayed, and it was granted, Ch2 30:13, also the feast of unleavened bread was kept seven days, and a festival of seven days more was likewise observed with great joy and gladness, Ch2 30:21.
Verse 1
And Hezekiah sent to all Israel and Judah,.... Sent messengers to them, not only to the subjects of his own kingdom, Judah, but to all the Israelites that dwelt in it, who were come thither for the sake of religion, and the worship of God: and wrote letters also to Ephraim and Manasseh; which are put for all the ten tribes, as appears from Ch2 30:10 and are distinguished from Israel in the preceding clause: that they should come to the house of the Lord at Jerusalem; not that he laid his commands upon them to come, they not being his subjects, namely, those of the ten tribes; but he hereby admonished them of their duty, and gave them a kind invitation, signifying the doors of the temple were open for them, and they were welcome to come thither: to keep the passover unto the Lord God of Israel; to the glory of his name, who was the common Lord of them all, and whose command it was to keep the passover, and that at Jerusalem, and nowhere else, see Deu 16:1.
Verse 2
For the king had taken counsel, and his princes, and all the congregation in Jerusalem,.... He and his nobles, and the great sanhedrim or senate of the nation, had consulted together: to keep the passover in the second month; in the month Ijar, as the Targum, because they could not keep it in the first month, as it should have been kept, according to the law of God, for the reasons following.
Verse 3
For they could not keep it at the time,.... In the month Nisan, as the Targum adds, on the fourteenth day of the month, as the law enjoined, because the cleansing of the temple was not finished until the sixteenth day, see Ch2 29:17 and, besides this, two other reasons follow: because the priests had not sanctified themselves sufficiently; that is, a sufficient number of them were not sanctified, to slay all the passover lambs the people that came to the feast would want: neither had the people gathered themselves together to Jerusalem; they had no notice of it, nor summons for it; and it was required that, at such a time, all the males in the land should appear at Jerusalem; but this custom having been long disused, it required time to acquaint them of the revival of it.
Verse 4
And the thing pleased the king, and all the congregation. They all unanimously agreed to it, and determined it should be done. And the thing pleased the king, and all the congregation. They all unanimously agreed to it, and determined it should be done. 2 Chronicles 30:5 ch2 30:5 ch2 30:5 ch2 30:5So they established a decree, to make proclamation throughout all Israel,.... Passed a vote, that heralds should be appointed and sent to proclaim it throughout the land, that all might know it, and none plead ignorance: from Beersheba even to Dan; the one being the southern and the other the northern boundary of the whole land of Israel: that they should come to keep the passover unto the Lord God of Israel at Jerusalem: the only proper place where it was to be kept: for they had not done it of a long time in such sort as it was written; as prescribed in the law those of the ten tribes had not observed it from the time of the schism of Jeroboam, and many in the kingdom of Judah had neglected it, at least had not kept it as the law required; for the phrase which we render "of a long time" rather respects a multitude of persons than length of time, who had been very deficient in their observance of this ordinance; the Targum is, that"many had not done it in its time, in Nisan,''and suggests that it was kept twice this year, first in Nisan by a few, and now again in the second month Ijar, and which is the sense of some Talmudic writers (p), but has no foundation in the text. (p) T. Bab. Sanhedrin, fol. 12. 2.
Verse 5
So the posts went with the letters from the king and his princes throughout all Israel and Judah,.... Both through the kingdoms of the ten tribes of Israel, and the kingdom of the two tribes of Judah and Benjamin: and according to the commandment of the king, saying; so they were ordered by the king to say, when they delivered the letters which by the king's commandment they carried; or this was the purport of them, as follows, especially of those that were sent to the ten tribes: ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Israel; from whom they had revolted, and from whose worship they had departed, by setting up and serving the calves at Dan and Bethel: and he will return to the remnant of you that are escaped out of the hand of the king of Assyria; Pul and Tiglathpileser, who had both invaded their land, and the latter had taken many of their cities, and carried the inhabitants captive, Kg2 15:19.
Verse 6
And be not ye like your fathers, and like your brethren, which trespassed against the Lord God of their fathers,.... By worshipping the calves, and neglecting the service of God in the temple at Jerusalem; the Targum is,"which acted deceitfully with the Word of the Lord their God:" who therefore gave them up to desolation, as ye see; some part of the land of Israel being already made desolate by the kings of Assyria, which was very visible.
Verse 7
Now be ye not stiffnecked, as your fathers were,.... Obstinate and refractory, like heifers unaccustomed to the yoke, which draw back from it, and will not submit to it: but yield yourselves unto the Lord; be subject unto him, or "give the hand" (q) to him, as a token of subjection and homage, or of entering into covenant with him, promising for the future to serve and obey him: and enter into his sanctuary, which he hath sanctified for ever; set apart for worship and service, until the Messiah should come: and serve the Lord your God; there, in the temple, according to his prescribed will: that the fierceness of his wrath may turn away from you; which had already broke out, in suffering the Assyrians to invade their land, and distress them. (q) "date manum", Pagninus, Montanus, &c.
Verse 8
For if ye turn again unto the Lord,.... To the fear or worship of the Lord, as the Targum: your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land; who had been carried away by Tiglathpileser, see Psa 106:46, for the Lord your God is gracious and merciful; so he had proclaimed his name, as they must know, Exo 34:6, and will not turn away his face from you; in wrath and anger; or withdraw his Shecaniah from you, as the Targum; his gracious and glorious presence: if ye return unto him; his fear and worship, as the same paraphrase.
Verse 9
So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun,.... Through all the ten tribes, not being hindered or forbid by Hoshea king of Israel, who was one of the best of their kings, and was very willing his people should go and worship at Jerusalem if they thought fit; so that they had no excuse to make, as before, that they were forbid by their king going thither; and which it is very probable Hezekiah knew, and therefore took the freedom to send posts throughout his kingdom: but they laughed them to scorn, and mocked them; the messengers that brought the letters, the contents of which they despised, and paid no regard to; this was the behaviour of many, and probably of the greater part, but not of all, as follows.
Verse 10
Nevertheless, divers of Asher, and Manasseh, and of Zebulun, humbled themselves,.... Confessed their idolatries and impieties, and expressed sorrow and repentance for them, and were willing to obey the commands of God, and attend his worship and ordinances: and came to Jerusalem; to keep the passover.
Verse 11
Also in Judah the hand of God was to give them one heart,.... To make them unanimous in this service, hearty and willing to it, to a man, which was owing to the power and efficacy of divine grace: to do the commandment of the king and of the princes, by the word of the Lord; to keep the passover, which they did not only in obedience to their superiors, and their orders, but considering these as agreeable to the word and will of God.
Verse 12
And there assembled at Jerusalem much people,.... Out of the several tribes: to keep the feast of unleavened bread: the passover, which was eaten with unleavened bread: in the second month: the month Ijar: a very great congregation; such as had not been seen on such an occasion for many years.
Verse 13
And they arose,.... Before they slew and ate the passover: and took away the altars that were in Jerusalem; which Ahaz had set up in every corner of Jerusalem, to offer sacrifices upon, Ch2 28:24. and all the altars for incense took they away; for as there were some to offer sacrifices on, there were others to burn incense upon, not to the Lord, but to idols, as the Targum adds: and cast them into the brook Kidron; having reduced them to dust and ashes, see Ch2 29:16.
Verse 14
Then they killed the passover on the fourteenth day of the second month,.... For though they could not keep it in the month in which it should have been kept, for the reasons before given, yet they kept it on the day of the month in which it was observed: and the priests and the Levites were ashamed; of their negligence and backwardness to service, and to fit themselves for it, when they saw the people so forward and ready to attend to it: and they sanctified themselves; by washing their bodies and their garments: and brought in the burnt offerings into the house of the Lord; to be offered up on the altar of burnt offerings, to expiate their own sins, and the sins of the people; though some take these to be the passover offerings; but they were not offered until the fifteenth day, and besides were peace offerings, mentioned Ch2 30:22, rather these were the daily sacrifices.
Verse 15
And they stood in their place after their manner, according to the law of Moses the man of God,.... The priests in their place, and the Levites in theirs, in which they were ordered to stand when they offered sacrifice: the priests sprinkled the blood, which they received of the hand of the Levites; the blood either of the burnt offerings before mentioned, or of the passover lambs, which the Levites slew, and received the blood of them in basins; and which the priests took of them, and sprinkled, not on the door posts of houses, as in Egypt, but on the altar round about, and which none but priests might do, Lev 1:5.
Verse 16
For there were many in the congregation that were not sanctified,.... Or purified from uncleanness, contracted either by idolatry, or through such things which, according to the ceremonial law, made them unclean, and from which they had not now time to cleanse themselves according to the law: therefore the Levites had the charge of the killing of the passovers for everyone that was not clean, to sanctify them unto the Lord; this they did for the masters of families, who were ceremonially unclean, who otherwise might have killed their passover lambs themselves, see Exo 12:6, but now the Levites did it for them, that their passovers might be sanctified and consecrated to the Lord; for, as Philo the Jew says (r), one day in a year the whole sacrificed, everyone acted as a priest, and brought and slew his own sacrifice, meaning at the passover. (r) De Vita Mosis, l. 3. p. 686. & de Decalogo, p. 766.
Verse 17
For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun,.... All which were of the ten tribes, where idolatry had prevailed for a long time: had not cleansed themselves; from impurity contracted by idolatry and other things: yet did they eat the passover otherwise than it was written; because they ate it in their uncleanness, which was not according to the law, that required that such should be clean that ate of any holy things, see Joh 18:28 but since these people came a great way off, and there was no deferring it to another month, the king chose rather they should be admitted to eat of it, though in their uncleanness: but Hezekiah prayed for them, saying, the good Lord pardon everyone; God, who is gracious and merciful, and of his goodness, grace, and mercy, forgive such who, though ceremonially unclean, ate of the passover, and especially since they were sincere and cordial in their services; and therefore he hoped that this breach of the ceremonial law would not be laid to their charge. Goodness is such a well known attribute of God, that the very Heathens ascribe it to their deities; hence we read of a temple of the "good god", the gods being the givers of good things to men; Jupiter, or Jove, the supreme god, is supposed to be meant (s). (s) Pausan. Arcadica, sive, l. 8. p. 513. Vid. Ciceronem de Nat. Deor. l. 3. prope finem.
Verse 18
That prepareth his heart to seek God, the Lord God of his fathers,.... Who was heartily desirous of worshipping God, and observing his ordinances, which had been enjoined their fathers, and they had kept; though Aben Ezra, as Kimchi observes, refers this to Hezekiah: whose whole heart he directed, or prepared to seek the Lord, &c. by prayer and supplication for everyone of the said persons: though he be not cleansed according to the purification of the sanctuary: according to the ceremonial law, which the service of the temple required; since, though they were attended with a ceremonial impurity, had a moral purity, and their hearts were right with God.
Verse 19
And the Lord hearkened to Hezekiah,.... Heard his prayer, and accepted of it, and granted what he desired: and healed his people; that is, forgave their sins, as Kimchi interprets it; forgiveness being expressed by healing, for which he refers to Psa 41:4 to which may be added Psa 103:3 and which was known either by a prophet sent to declare it, or by not punishing them for their offence.
Verse 20
And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness,.... Which, according to the law of Moses, were always to follow the passover, Exo 12:18. and the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord; or instruments of strength (t); so called not from the matter of them, or manner in which they were made, but either from the sound of them, as our version, or from the strength and power of God, which they set forth in praise; the Targum is,"with instruments of praise,''and so the word is sometimes used, see Psa 8:2 compared with Mat 21:16, the priests blew with trumpets, and the Levites played on harps, psalteries, &c. and this they did every day when the sacrifices were offered, during the seven days of unleavened bread. (t) "cum instrumentis fortitudinis", Vatablus.
Verse 21
And Hezekiah spake comfortably to all the Levites,.... Or "to the heart" (u) of them, such things as were very encouraging to them to go on in the work and worship of God, commending their singing, exhorting them to diligence in instructing the people, promising them his favour and protection: even those that taught the good knowledge of the Lord; who instructed the people well in his word, worship, and ordinances; though some restrain this to their skill in singing the praises of God, both vocally and instrumentally, and their abilities and diligence in teaching others: and they did eat throughout the feast: or did eat the feast; that is, the sacrifices of it; not the Levites only, but the king, and all the congregation: offering peace offerings; part of which belonged to the Lord, another part to the priests, and a third to the offerers, on which they feasted with their friends; and this they did throughout all the seven days of the feast: and making confession to the Lord God of their fathers; confessing their sins of omission and commission they had been guilty of; owning the goodness, grace, and mercy of God towards them; blessing and praising his name for the restoration of his worship and ordinances among them. (u) "ad cor", Pagninus, Montanus, &c.
Verse 22
And the whole assembly took counsel to keep other seven days,.... They consulted among themselves, and with the king and his nobles about it, who all agreed to it: and they kept other seven days with gladness; not altogether in the same manner they had kept the preceding seven days; they did not slay and eat passover lambs, nor did they eat unleavened bread, but offered peace offerings, and feasted upon them; and sung the praises of God, and attended to the instructions of the priests and Levites, being in a very agreeable frame of mind for religious exercises.
Verse 23
For Hezekiah king of Judah did give to the congregation one thousand bullocks, and seven thousand sheep,.... He separated them, as Kimchi interprets it, from his own herds and flocks; or out of his own substance, at his own expense purchased them; or lifted them up, as the word signifies, as heave offerings to the Lord; and gave them to the people for thank offerings to feast upon: and the princes gave to the congregation one thousand bullocks, and ten thousand sheep: for the same purposes, following the king's example: and a great number of priests sanctified themselves; besides those who had before, that they might be fit to offer this great number of sacrifices.
Verse 24
And all the congregation of Judah, with the priests and Levites,.... The people that were gathered together out of the several cities of Judah, which no doubt was the largest congregation, with whom the priests and Levites are joined, as being of that kingdom, and dwellers in Jerusalem, where their office lay: and all the congregation that came out of Israel; out of the ten tribes, particularly Ephraim, Manasseh, Issachar, and Zebulun, Ch2 30:18, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced; the proselytes, even such as were circumcised, who ate of the passover, and kept the feast of unleavened bread, as well as the other days of rejoicing, the former of which none might partake of but circumcised persons; and it can hardly be thought that any other would come out of Israel on such an occasion, see Exo 12:48.
Verse 25
So there was great joy in Jerusalem,.... Not merely carnal, expressed in eating and drinking, and making merry with one another, but spiritual, on account of the restoration of temple service, and the feasts of the Lord: for since the time of Solomon the son of David, king of Israel, there was not the like in Jerusalem; not the like joy, so spiritual, sincere, and hearty; nor such a number of persons rejoicing together on such an occasion; nor for so many days together, which were as many as at the dedication of the temple by Solomon.
Verse 26
Then the priests the Levites arose,.... The priests who were of the tribe of Levi; for there were some in Israel that were not, but were made of any of the people, as in the times of Jeroboam; though some supply the copulative "and"; so the Targum: "and blessed the people"; which was the proper work and business of the priests to do; though, while they were blessing, the Levites might be singing: and their voice was heard; meaning not by the people, though undoubtedly it was, but by the Lord; the Targum is,"their prayer was heard or received;''for the blessing was delivered in a petitionary way, Num 6:24, and was no other than a request that God would bless them, which he did: and their prayer came up to his holy dwellingplace, even unto heaven; see Psa 3:4 by what means it was known their prayer was heard and accepted cannot be said; there might be some visible token of it, as the people were dismissed, and departed. Next: 2 Chronicles Chapter 31
Introduction
Destruction of the idols and the altars of the high places. Provisions for the ordering and maintenance of the temple worship, and the attendants upon it. - Ch2 31:1. At the conclusion of the festival, all the Israelites who had been present at the feast (הנּמצאים כּל־שׂראל to be understood as in Ch2 30:21) went into the cities of Judah, and destroyed all the idols, high places, and altars not only in Judah and Benjamin (the southern kingdom), but also in Ephraim and Manasseh (the domain of the ten tribes), utterly (עד־לככּה, cf. Ch2 24:10), and only then returned each to his home; cf. Kg2 18:4.
Introduction
In this chapter we have an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it (Ch2 30:2-5). II. The invitation he sent to Judah and Israel to come and keep it (Ch2 30:1, Ch2 30:6-12). III. The joyful celebration of it (Ch2 30:13-27). By this the reformation, set on foot in the foregoing chapter, was greatly advanced and established, and that nail in God's holy place clenched.
Verse 1
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, Ch2 30:3. 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 9:11), 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 (Ch2 30:1), 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 (Ch2 30:8): "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 44:5. 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 (Ch2 30:6) 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 (Ch2 30:7); let their harms be your warnings." Fourthly, "You yourselves are but a remnant narrowly escaped out of the hands of the kings of Assyria (Ch2 30:6), 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 (Ch2 30:8), 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 (Ch2 30:6) and concludes with, Ch2 30:9. 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, Kg2 17:2. 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 (Ch2 30:10), 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, Ch2 30:11. 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, Ch2 30:18), 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.
Verse 13
The time appointed for the passover having arrived, a very great congregation came together upon the occasion, Ch2 30:13. 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, Ch2 30:14. 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 (Ch2 30:15), 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 (Ch2 30:16), 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, Ch2 30:17. 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, Ch2 30:18. 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 1:5. 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 (Ch2 30:20), not only did not lay their sin to their charge, but graciously accepted their services notwithstanding; for healing denotes not only forgiveness (Isa 6:10; Psa 103:3), but comfort and peace, Isa 57:18; Mal 4:2.
Verse 21
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 (Ch2 30:22), 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, Ch2 30:24. 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, Ch2 30:22. 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, Deu 33:10) 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 (Ch2 30:21): 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, Ch2 30:23. 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 (Ch2 30:23); they all rejoiced, and particularly the strangers, Ch2 30:25. So there was great joy in Jerusalem, Ch2 30:26. 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, Ch2 30:27. (1.) The priests pronounced it; for it was part of their office to bless the people (Num 6:22, Num 6:23), 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.
Verse 1
30:1-27 This account of Hezekiah’s celebration of Passover reflects the Chronicler’s concern with the unity of Israel, the spiritual preparedness of the people, and the success of following the formula for restoration given by Solomon at the dedication of the Temple (7:14).
Verse 2
30:2-3 a month later than usual: The law made provision for the delayed observance of the Passover if an individual inadvertently was ceremonially unclean or was away on a long journey (Num 9:9-11); Hezekiah’s Passover followed the spirit if not the letter of those provisions. The delayed Passover provided opportunity for national unity and spiritual renewal.
Verse 5
30:5 Hezekiah dispatched couriers from Beersheba . . . to Dan, the traditional designation for the entire nation, including even the now-desolate territories of Israel’s northern tribes.
Verse 9
30:9-11 The northern kingdom had been conquered by the Assyrians (2 Kgs 17:5-28), and many of its people were taken into exile in Assyria. People from other conquered lands now lived there. Most of these foreigners, as well as those Israelites left by the Assyrians, regarded the conquest of Israel as proof that the Lord—the God of Israel—was impotent. They laughed at the thought of making a pilgrimage to Jerusalem to honor him.
Verse 11
30:11 Some people . . . humbled themselves, fulfilling the first criterion in Solomon’s formula (7:14).
Verse 14
30:14 Several challenges faced Hezekiah before Passover could be observed. Although the Temple had been purified, the city was not pure. The first task of the assembled multitude was to remove all pagan altars, which they disposed of in the Kidron Valley, where they could be burned.
Verse 15
30:15 The priests were inadequately prepared for the great number of people who came. The problem might have involved the priests who came from outside the city and had not been a part of the earlier purification. However, the response of the people outstripped that of the professional clerics, to their great shame.
Verse 17
30:17-19 A large number of pilgrims who traveled great distances from foreign lands did not have an opportunity to receive the proper purification ceremonies and were unfit to participate in the ceremony. Hezekiah allowed the pilgrims to eat the Passover without participating in the sacrificial ritual and in an impure state, and he prayed that God would accept their worship. Hezekiah was following the formula for restoration (see 7:14).
Verse 20
30:20 God’s response to Hezekiah’s prayer showed that he is more concerned with the attitude of the heart than with strict attention to ritual details. • healed the people: Cp. 7:14.
Verse 25
30:25 In this joyful celebration, no one was regarded as a foreigner, and those who had been estranged were reunited.
Verse 26
30:26 No celebration like this had occurred since the days of Solomon. Hezekiah put into place the conditions for covenant faithfulness equal to those during the time of David and Solomon.