Teks -- 2 Chronicles 30:1-27 (NET)

Hezekiah Observes the Passover

30:1 Hezekiah sent messages throughout Israel and Judah; he even wrote letters to Ephraim and Manasseh, summoning them to come to the Lord’s temple in Jerusalem and observe a Passover celebration for the Lord God of Israel. 30:2 The king, his officials, and the entire assembly in Jerusalem decided to observe the Passover in the second month. 30:3 They were unable to observe it at the regular time because not enough priests had consecrated themselves and the people had not assembled in Jerusalem. 30:4 The proposal seemed appropriate to the king and the entire assembly. 30:5 So they sent an edict throughout Israel from Beer Sheba to Dan, summoning the people to come and observe a Passover for the Lord God of Israel in Jerusalem, for they had not observed it on a nationwide scale as prescribed in the law. 30:6 Messengers delivered the letters from the king and his officials throughout Israel and Judah. This royal edict read: “O Israelites, return to the Lord God of Abraham, Isaac, and Israel, so he may return to you who have been spared from the kings of Assyria. 30:7 Don’t be like your fathers and brothers who were unfaithful to the Lord God of their ancestors, provoking him to destroy them, as you can see. 30:8 Now, don’t be stubborn like your fathers! Submit to the Lord and come to his sanctuary which he has permanently consecrated. Serve the Lord your God so that he might relent from his raging anger. 30:9 For if you return to the Lord, your brothers and sons will be shown mercy by their captors and return to this land. The Lord your God is merciful and compassionate; he will not reject you if you return to him.” 30:10 The messengers journeyed from city to city through the land of Ephraim and Manasseh as far as Zebulun, but people mocked and ridiculed them. 30:11 But some men from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. 30:12 In Judah God moved the people to unite and carry out the edict the king and the officers had issued at the Lord’s command. 30:13 A huge crowd assembled in Jerusalem to observe the Feast of Unleavened Bread in the second month. 30:14 They removed the altars in Jerusalem; they also removed all the incense altars and threw them into the Kidron Valley. 30:15 They slaughtered the Passover lamb on the fourteenth day of the second month. The priests and Levites were ashamed, so they consecrated themselves and brought burnt sacrifices to the Lord’s temple. 30:16 They stood at their posts according to the regulations outlined in the law of Moses, the man of God. The priests were splashing the blood as the Levites handed it to them. 30:17 Because many in the assembly had not consecrated themselves, the Levites slaughtered the Passover lambs of all who were ceremonially unclean and could not consecrate their sacrifice to the Lord. 30:18 The majority of the many people from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially unclean, yet they ate the Passover in violation of what is prescribed in the law. For Hezekiah prayed for them, saying: “May the Lord, who is good, forgive 30:19 everyone who has determined to follow God, the Lord God of his ancestors, even if he is not ceremonially clean according to the standards of the temple.” 30:20 The Lord responded favorably to Hezekiah and forgave the people. 30:21 The Israelites who were in Jerusalem observed the Feast of Unleavened Bread for seven days with great joy. The Levites and priests were praising the Lord every day with all their might. 30:22 Hezekiah expressed his appreciation to all the Levites, who demonstrated great skill skill in serving the Lord. They feasted for the seven days of the festival, and were making peace offerings and giving thanks to the Lord God of their ancestors. 30:23 The entire assembly then decided to celebrate for seven more days; so they joyfully celebrated for seven more days. 30:24 King Hezekiah of Judah supplied 1,000 bulls and 7,000 sheep for the assembly, while the officials supplied them with 1,000 bulls and 10,000 sheep. Many priests consecrated themselves. 30:25 The celebration included the entire assembly of Judah, the priests, the Levites, the entire assembly of those who came from Israel, the resident foreigners who came from the land of Israel, and the residents of Judah. 30:26 There was a great celebration in Jerusalem, unlike anything that had occurred in Jerusalem since the time of King Solomon son of David of Israel. 30:27 The priests and Levites got up and pronounced blessings on the people. The Lord responded favorably to them as their prayers reached his holy dwelling place in heaven.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Ch 30:1 - Israel

All the persons of the ten tribes, who were settled in his kingdom.

Wesley: 2Ch 30:1 - Ephraim, &c.

To all the remainder of the ten tribes, 2Ch 30:5, here expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and from time to time joined themselves to the kingdom of Judah, 2Ch 15:8-9.

Wesley: 2Ch 30:1 - At Jerusalem

Admonishing them of their duty to Cod, and persuading them to comply with it.

Wesley: 2Ch 30:2 - Second month

Which was against the common rule, but the doing of this in its proper time, namely, the fourteenth day of the first month was impossible, because the temple was not cleansed, nor they prepared. As there was a proviso in the law, that particular persons who were unclean in the first month, might keep the passover the fourteenth day of the second month, he doubted not but that might be extended by the whole congregation.

Wesley: 2Ch 30:3 - They kept

Not in the same manner as they had done the former, V. 3.

Wesley: 2Ch 30:3 - Sufficiently

In such manner as was fit, nor in such numbers as but in the solemn worship of God, by sacrifices, and prayers, and praise, were necessary for the slaying and offering of so many thousands of and publick instruction of that great congregation in the good knowledge paschal-offerings, as appears, because they were not sufficient for of the Lord; which was most necessary for the people after so long and those offerings, which were comparatively few, 2Ch 29:32-34. dismal a night of ignorance, superstition and idolatry.

Wesley: 2Ch 30:10 - They

The generality of the ten tribes; who by long want of meat had now lost their appetite to God's ordinances, for which they paid dear. For about six years after their refusal of this offer of grace they were all carried away captive, 2Ki 18:1, 2Ki 18:10.

Wesley: 2Ch 30:12 - The hand of God

God by the power of his grace inclined their hearts to an unanimous compliance with God's and the king's will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry.

Wesley: 2Ch 30:15 - Ashamed

Their negligence and remissness being upbraided by the general forwardness of the people. The zeal which we observe in others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it with our might.

Wesley: 2Ch 30:19 - The sanctuary

With that purification which was required of them that came in God's sanctuary. So he calls it to distinguish from that internal purity which they are here acknowledged to have. The great thing required in our attendance on God's ordinances is, that we prepare our heart to seek him; that the inward man be engaged, that we make heart work of it. All is nothing without this.

Wesley: 2Ch 30:20 - Healed

That is, pardoned this their sin, and accepting them and their services, as if they had been clean.

Wesley: 2Ch 30:22 - Spoke comfortably

Encouraged them to a chearful and diligent attendance upon their holy ministrations. Princes and magistrates by encouraging faithful and laborious preachers, greatly promote the kingdom of God.

Wesley: 2Ch 30:22 - That taught

Who by their office were to instruct and build up the people in the knowledge and fear of God: which is mentioned as the cause of his respect and kindness to them.

Wesley: 2Ch 30:24 - Did give

First to God, to whom the parts appointed were offered in a way of thanksgiving; and then to the people, who feasted upon the relicks, as the offerer used to do in peace-offerings: and Hezekiah, who was the offerer, gave away his right in the remains of the sacrifices to the people. Which generosity is the more considerable, because it was in the beginning of his reign, when he found the exchequer empty; and when he had been at great expense about cleansing and refitting the temple, and making preparations for this great feast.

Wesley: 2Ch 30:27 - The Levites

Those of the Levites who were priests also; for to them only this work belonged.

JFB: 2Ch 30:1-5 - 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.

JFB: 2Ch 30:1-5 - 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 (2Ki 17:2).

JFB: 2Ch 30:6 - the posts

That is, runners, or royal messengers, who were taken from the king's bodyguard (2Ch 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.

JFB: 2Ch 30:6 - 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 (2Ki 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 (1Ch 5:26), and afterwards in the northern parts of Israel (2Ki 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 (2Ki 17:6; 2Ki 18:9-12).

JFB: 2Ch 30:10-12 - 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.

JFB: 2Ch 30:14 - 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 (2Ch 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.

JFB: 2Ch 30:15 - 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 (2Ch 29:34) were put to the blush and stimulated to their duty by the greater alacrity and zeal of the people.

JFB: 2Ch 30:16-18 - 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 2Ch 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 (2Ch 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 (2Ch 30:18-20).

JFB: 2Ch 30:20 - 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].

JFB: 2Ch 30:21-24 - 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.

JFB: 2Ch 30:24 - and a great number of priests sanctified themselves

So that there would be a sufficient number of hands for the additional services.

Clarke: 2Ch 30:1 - Hezekiah sent to all Israel

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.

Clarke: 2Ch 30:2 - In the second month

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.

Clarke: 2Ch 30:6 - So the posts went

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.

Clarke: 2Ch 30:9 - And will not turn away his face from you

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.

Clarke: 2Ch 30:18 - A multitude of the people - had not cleansed themselves

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

Clarke: 2Ch 30:18 - The good Lord pardon every one

The good Lord pardon every one - "The Lord, who is good, have mercy on this people who err."- T.

Clarke: 2Ch 30:22 - Spake comfortably unto all the Levites

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.

Clarke: 2Ch 30:25 - The strangers that come out of the land of Israel

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.

Clarke: 2Ch 30:26 - Since the time of Solomon - there was not the like in Jerusalem

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.

Clarke: 2Ch 30:27 - And their voice was heard

And their voice was heard - God accepted the fruits of that pious disposition which himself had infused

Clarke: 2Ch 30:27 - And their prayer came up

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.

Defender: 2Ch 30:11 - divers of Asher

Here is further evidence that a remnant out of the northern kingdom still followed the true worship of God. In addition to Asher, Manasseh and Zebulun, the tribes of Ephraim and Issachar are mentioned in 2Ch 30:18. Simeon is mentioned also in 2Ch 15:9. In fact, Hezekiah made a special point of inviting all the tribes of Israel to keep the Passover in Jerusalem (2Ch 30:5), and it is at least possible that some came from every tribe (2Ch 30:25-27)."

TSK: 2Ch 30:1 - Israel // Ephraim // to the house // to keep

Israel : 2Ch 11:13, 2Ch 11:16

Ephraim : 2Ch 30:10, 2Ch 30:11, 2Ch 25:7, 2Ch 35:6; Hos 5:4, Hos 7:8, Hos 7:9, Hos 11:8

to the house : Deu 16:2-6

to keep : Exod. 12:3-20; 1Co 5:7, 1Co 5:8

TSK: 2Ch 30:2 - the king // in the second month

the king : 1Ch 13:1-3; Pro 11:14, Pro 15:22; Ecc 4:13

in the second month : In Ijar, as they could not celebrate in Nisan, the 14th of which month was the proper time. But Hezekiah and his counsellors justly concluded, that the regulation of the 14th day of the second month, which had been made for individuals who were hindered from eating the passover at the appointed season, might in their present circumstances be extended to the people at large. Num 9:10, Num 9:11

TSK: 2Ch 30:3 - at that time // because

at that time : Exo 12:6, Exo 12:18

because : 2Ch 29:34

TSK: 2Ch 30:4 - pleased the king

pleased the king : Heb. was right in the eyes of the king, 1Ch 13:4

TSK: 2Ch 30:5 - established // to make proclamation // from Beersheba // for they

established : Ezr 6:8-12; Est 3:12-15, Est 8:8-10, Est 9:20, Est 9:21; Dan 6:8

to make proclamation : 2Ch 24:9, 2Ch 36:22; Lev 23:2, Lev 23:4; Dan. 4:1-33

from Beersheba : Jdg 20:1

for they : 2Ch 35:18; Deu 12:32; 1Co 11:2

TSK: 2Ch 30:6 - the posts went // the king // turn again // and he will // escaped

the posts went : Ratzim , ""runners,""or couriers, of the same kind as the running footmen, who were formerly, before the establishment of posts, and still are in some places, trained, and kept on purpose to convey dispatches speedily by running. Job 9:25; Est 8:14; Jer 51:31

the king : Heb. the hand of the king

turn again : Isa 55:6, Isa 55:7; Jer 4:1; Lam 5:21; Eze 33:11; Hos 14:1; Joe 2:12-14; Jam 4:8

and he will : Isa 6:13

escaped : 2Ch 28:20; 2Ki 15:19, 2Ki 15:29; 1Ch 5:26; Isa 1:9

TSK: 2Ch 30:7 - like // as

like : Eze 20:13-18; Zec 1:3, Zec 1:4

as : 2Ch 29:8

TSK: 2Ch 30:8 - be ye not stiffnecked // yield yourselves // enter into // which he hath // serve // the fierceness

be ye not stiffnecked : Heb. harden not your necks, 2Ch 36:13; Exo 32:9; Deu 10:16; Rom 10:21

yield yourselves : Heb. give the hand, 1Ch 29:24; Ezr 10:19; Psa 68:31; Rom 6:13-19

enter into : Psa 63:2, Psa 68:24, Psa 73:17

which he hath : Psa 132:13, Psa 132:14

serve : Deu 6:13, Deu 6:17; Jos 24:15; Mat 4:10; Joh 12:26; Rom 6:22; Col 3:22-24; Rev 7:15

the fierceness : 2Ch 28:11, 2Ch 28:13, 2Ch 29:10; 2Ki 23:26; Psa 78:49

TSK: 2Ch 30:9 - if ye turn // so that they shall // the Lord // will not // turn away

if ye turn : 2Ch 7:14; Lev 26:40-42; Deu 30:2-4; 1Ki 8:50; Psa 106:46

so that they shall : Jer 29:12-14, Jer 31:27, Jer 31:28

the Lord : Exo 34:6, Exo 34:7; Neh 9:17, Neh 9:31; Psa 86:5, Psa 86:15, Psa 111:4, Psa 145:7, Psa 145:8; Jon 4:2; Mic 7:18

will not : 2Ch 15:2; Pro 28:13; Isa 55:7; Eze 18:30-32

turn away : Jer 18:17

TSK: 2Ch 30:10 - the posts // they laughed

the posts : 2Ch 30:6; Est 3:13, Est 3:15, Est 8:10, Est 8:14; Job 9:25

they laughed : 2Ch 36:16; Gen 19:14; Neh 2:19; Job 12:4; Luk 8:53, Luk 16:14, Luk 22:63, Luk 22:64, Luk 23:35; Act 17:32; Heb 11:36

TSK: 2Ch 30:11 - divers of Asher // humbled themselves

divers of Asher : It has been said, that Hezekiah had no right to invite Hoshea’ s subjects to repair to Jerusalem to his passover; but it may be presumed, that he was encouraged to do this by Hoshea himself, who was one of their best kings; besides which, both the golden calves having been taken away by the Assyrians, the apostate Israelites, being thus deprived of idols, had begun to return to the Lord, and to go up to Jerusalem to worship, some time before Hezekiah gave them this invitation. 2Ch 30:18, 2Ch 30:21, 2Ch 11:16; Act 17:34

humbled themselves : 2Ch 12:6, 2Ch 12:7, 2Ch 12:12, 2Ch 33:12, 2Ch 33:19, 2Ch 33:23, 2Ch 34:27; Exo 10:3; Lev 26:41; Dan 5:22; Luk 14:11; Luk 18:14; Jam 4:10; 1Pe 5:6

TSK: 2Ch 30:12 - the hand of God // the commandment // by the word

the hand of God : 2Ch 29:36; 1Ch 29:18, 1Ch 29:19; Ezr 7:27; Psa 110:3; Jer 24:7, Jer 32:39; Eze 36:26; Phi 2:13; 2Th 2:13, 2Th 2:14

the commandment : Deu 4:2, Deu 4:5, Deu 4:6; 1Th 4:2

by the word : 2Ch 29:25; Act 4:19

TSK: 2Ch 30:13 - there assembled // the second month

there assembled : Psa 84:7

the second month : 2Ch 30:2

TSK: 2Ch 30:14 - altars // the brook

altars : 2Ch 28:24, 2Ch 34:4, 2Ch 34:7; 2Ki 18:22, 2Ki 23:12, 2Ki 23:13; Isa 2:18-20

the brook : 2Ch 15:16, 2Ch 29:16; 2Sa 15:23; Joh 18:1, Cedron

TSK: 2Ch 30:15 - were ashamed // and sanctified

were ashamed : 2Ch 29:34; Eze 16:61-63, Eze 43:10, Eze 43:11

and sanctified : 2Ch 30:24, 2Ch 5:11, 2Ch 29:15, 2Ch 29:34, 2Ch 31:18; Exo 19:10, Exo 19:22

TSK: 2Ch 30:16 - they stood // place // after their manner // Moses // the priests

they stood : 2Ch 35:10, 2Ch 35:15

place : Heb. standing

after their manner : 2Ki 11:14

Moses : Deu 33:1

the priests : 2Ch 35:10, 2Ch 35:11; Lev 1:5; Heb 11:28

TSK: 2Ch 30:17 - the Levites // the killing

the Levites : 2Ch 29:34, 2Ch 35:3-6

the killing : Exo 12:6

TSK: 2Ch 30:18 - many of Ephraim // had not cleansed // the passover // prayed // The good

many of Ephraim : 2Ch 30:11

had not cleansed : Num 9:10-14, Num 19:20; 1Co 11:28

the passover : Exo 12:43-51

prayed : Gen 20:7, Gen 20:17; Job 42:8, Job 42:9; Jam 5:15, Jam 5:16; 1Jo 5:16

The good : 2Ch 6:21; Exo 34:6-9; Num 14:18-20; Psa 25:8, Psa 36:5, Psa 86:5, Psa 119:68; Dan 9:19

TSK: 2Ch 30:19 - prepareth // though he be not

prepareth : 2Ch 19:3, 2Ch 20:33; 1Sa 7:3; 1Ch 29:18; Ezr 7:10; Job 11:13; Psa 10:17; Pro 23:26

though he be not : Lev 12:4, Lev 15:31-33, Lev 21:17-23, Lev 22:3-6; Num 9:6, Num 19:13-20

TSK: 2Ch 30:20 - healed

healed : Exo 15:26; Psa 103:3; Jam 5:15, Jam 5:16

TSK: 2Ch 30:21 - present // the feast // great gladness // the priests // loud instruments

present : Heb. found

the feast : Exo 12:15, Exo 13:6; Lev 23:6; Luk 22:1, Luk 22:7; 1Co 5:7, 1Co 5:8

great gladness : 2Ch 30:26, 2Ch 7:10; Deu 12:7, Deu 12:12, Deu 16:14; Neh 8:10; Act 2:46; Phi 4:4

the priests : 2Ch 20:21, 2Ch 29:25-27

loud instruments : Heb. instruments of strength, Psa 150:3-5

TSK: 2Ch 30:22 - comfortably unto all // taught // the good // and making

comfortably unto all : Heb. to the heart of all, 2Ch 32:6; Isa 40:1, Isa 40:2; Hos 2:14

taught : 2Ch 15:3, 2Ch 17:9, 2Ch 35:3; Deu 33:10; Ezr 7:10, Ezr 7:25; Neh 8:7, Neh 8:8, Neh 8:18, Neh 9:3; 2Ti 4:2

the good : Pro 2:6, Pro 2:7, Pro 8:6; Joh 17:3; 2Co 4:6; Phi 3:8

and making : Deu 26:3-11; Ezr 10:11; Neh 9:3

TSK: 2Ch 30:23 - took counsel // to keep

took counsel : 2Ch 30:2

to keep : They did not observe other seven days of unleavened bread, but offered sacrifices with praise and thanksgiving, and feasting, other seven days; and, as the people in general, and especially those who came out of the kingdom of Israel, would be unprepared for this additional expense, both Hezekiah and his princes liberally supplied them with cattle for sacrifices. 2Ch 7:9; 1Ki 8:65

TSK: 2Ch 30:24 - did give // a great

did give : Heb. lifted up, or offered, 2Ch 35:7, 2Ch 35:8; 1Ch 29:3-9; Eze 45:17; Eph 4:8

a great : 2Ch 29:34

TSK: 2Ch 30:25 - the strangers // rejoiced

the strangers : 2Ch 30:11, 2Ch 30:18; Exo 12:43-49

rejoiced : 1Ch 16:10, 1Ch 16:11; Psa 92:4, Psa 104:34

TSK: 2Ch 30:26 - since the time

since the time : 2Ch 7:9, 2Ch 7:10

TSK: 2Ch 30:27 - the priests // their prayer // his holy dwelling place

the priests : Num 6:23-26; Deu 10:8

their prayer : 1Ki 8:30, 1Ki 8:39; Act 10:4

his holy dwelling place : Heb. the habitation of his holiness, Deu 26:15; Psa 68:5; Isa 57:15, Isa 63:15, Isa 66:1

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ch 30:1 - To all Israel

To all Israel whereby he understands all the persons of the ten tribes, who were now settled in his kingdom; as appears by their contradistinction to Ephraim and Manasseh here following. To Ephraim and Manasseh i.e. to all the remainders of the ten tribes, 2Ch 30:5 , who ave here synecdochically expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and from time to time, joined themselves to the kingdom of Judah, 2Ch 15:8,9 , and therefore he had most hopes of success amongst them. That they should come to the house of the Lord at Jerusalem admonishing them of their duty to God, and persuading them to comply with it.

Poole: 2Ch 30:2

Which was against the common rule and practice, but was justified by that supreme law of necessity, and by a just impediment, which made the doing of this in its proper time, to wit, the fourteenth day of the first month, impossible, because the temple was not cleansed nor they prepared till that time was past, 2Ch 29:3,17 . Compare Num 9:10,11 .

Poole: 2Ch 30:3 - They could not keep it at that time // The priests had not sanctified themselves sufficiently // Neither had the people gathered themselves together to Jerusalem

They could not keep it at that time which God had appointed for it, Exo 12:6 ; one reason whereof was evident in itself, because the temple was not then purified and prepared; to which he adds two other reasons.

The priests had not sanctified themselves sufficiently to wit, in such manner and degree as was fit, nor in such numbers as were necessary for the flaying and offering of so many thousands of paschal offerings, as appears, because they were not sufficient for those offerings, which were comparatively few, 2Ch 29:32-34 .

Neither had the people gathered themselves together to Jerusalem as they used and ought to do at that time from all places; which now they could not do, because neither the thing was agreed upon, nor the people summoned thither, till the proper time was past.

Poole: 2Ch 30:5 - They established a decree

They established a decree they fixed this resolution. In such sort as it was written, i. e. so as God had commanded them to do it, to wit, that all the males in Israel should do it; which express command of God they ought to have obeyed, rather than the wicked commands or edicts of men to the contrary; which was both the judgment and practice of the priests and Levites, and other godly Israelites, as is manifest from 2Ch 15:8 , &c.

Poole: 2Ch 30:6

To wit, Pul and Tilgath-pilneser, who had carried their brethren away captives, 2Ki 15:19,29 1Ch 5:26 2Ch 28:20 .

Poole: 2Ch 30:8 - Yield yourselves unto the Lord // Which he hath sanctified for ever

Yield yourselves unto the Lord Heb. give the hand to him , i.e. submit yourselves to him by obeying his command, and renew your covenant with him; both which things were done amongst men by this ceremony of giving the hand. See 1Ch 29:24 Ezr 10:19 Eze 17:18 .

Which he hath sanctified for ever not for a transient and temporary use, but as long as the state and church of Israel had a being, whatsoever alterations should happen therein.

Poole: 2Ch 30:10 - They laughed

They laughed i.e. the generality of the ten tribes; who by long want of meat had now lost all their appetite to God’ s ordinances, and from a neglect were now fallen into a contempt and derision of them; for which they paid dear. For about six years after their refusal of this offer of grace they were all carried captive, 2Ki 18:1,10 .

Poole: 2Ch 30:12

i.e. God by the power of his grace inclined their hearts to a unanimous compliance with God’ s and the king’ s will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been utterly averse from God’ s worship, and wholly given up to idolatry; as was noted before on 2Ch 29:36 .

Poole: 2Ch 30:14 - The altars

The altars to wit, of burnt-offerings; because they are distinguished from the altars of incense here following; both which were removed and destroyed, partly because all the Israelites were confined to the altars of the temple, and partly because these altars were erected to idols.

Poole: 2Ch 30:15 - The priests and the Levites were ashamed

The priests and the Levites were ashamed their negligence and remissness being upbraided by the great and general alacrity and forwardness of the people.

Poole: 2Ch 30:16 - The priests sprinkled the blood of the sacrifices upon the altar

The priests sprinkled the blood of the sacrifices upon the altar Lev 1:5 . Which they received of the hand of the Levites, who flayed and killed the sacrifices which the priests, if they had been sanctified, should have done, as it was observed before, 2Ch 29:34 .

Poole: 2Ch 30:17 - That were not sanctified // congregation // The Levites had the charge of the killing // For every one that was not clean

That were not sanctified that had more desire to come to the passover, than care and diligence to cleanse and prepare themselves for it. Now these persons were either,

1. The priests, who were before taxed with uncleanness and unpreparedness. Or rather,

2. The people , as is implied in the word

congregation and expressed in the next verse, and confirmed by the reason here following.

The Levites had the charge of the killing because many of the people were unclean, and therefore many more sacrifices were to be offered for their purification than the priests could kill. Of the passovers, i.e. either,

1. The paschal lambs: which the Levites here offered, because of the impurity of many of the masters of families, who otherwise, as some think, should have killed the paschal lambs in their own houses, Exo 12:3 . Or,

2. The other sacrifices which accompanied the passover, which also are called by the same name, as is evident from Deu 16:2,3 , where See Poole "Deu 16:2" , See Poole "Deu 16:3" ; which the Levites here killed for the reason now mentioned.

For every one that was not clean so far as they could make any discovery of their uncleanness, either by their own confession, or otherwise. But there were many whose uncleannesses were not known, and therefore did not cleanse themselves, as is said, 2Ch 30:18 , as they ought to have done.

Poole: 2Ch 30:18 - Otherwise than it was written

Otherwise than it was written: they had so eager a desire to partake of this ordinance, that, rather than neglect it, they would venture upon it with some ceremonial uncleanness upon them.

Poole: 2Ch 30:19

i.e. With that ceremonial purification which was required of them that came into God’ s sanctuary. So he calls it, to distinguish from that moral and internal purity which they are here acknowledged to have.

Poole: 2Ch 30:20

From their uncleanness; which itself was a spiritual disease, and which probably produced a disease, or distemper, or trouble in their minds and consciences; which also had formerly brought, and might justly now bring, even outward diseases upon the body, or, at least, guilt, which is a disease upon the soul; from all which the Lord was pleased now to heal them, by pardoning this their sin, and accepting them and their services, as if they had been clean; which it is likely God was pleased to manifest by some outward sign, possibly by fire from heaven consuming the sacrifices; which was the usual token of God’ s approbation, as hath been formerly noted more than once.

Poole: 2Ch 30:22 - Spake comfortably unto all the Levites // That taught the good knowledge of the Lord // Making confession

Spake comfortably unto all the Levites encouraged them to a cheerful and diligent attendance upon their holy ministrations by the promise of his favour and utmost care for them, which he faithfully performed, 2Ch 31:4 , &c.

That taught the good knowledge of the Lord who by their office were to instruct and build up the people in the knowledge and fear of God; which is mentioned as the cause of his respect and kindness to them, which was for their work’ s sake , as it is said, 1Th 5:13 .

Making confession: either,

1. Confessing their sins; which work was to accompany many of their sacrifices; of which see Lev 5:5 16:21 . Or rather,

2. Confessing God’ s goodness, or praising of God, which oft goes under this name, as 1Ch 16:8,24 , which also seems to be more proper work for this season of joy.

Poole: 2Ch 30:23

Not in the same manner as they had done the former, with offering new paschal lambs, and eating only unleavened bread, (of which there is not the least intimation in the text,) but only in the solemn worship of God, by sacrifices, and prayers, and praises, and public instruction of that great congregation in the good knowledge of the Lord ; which was so dear to Hezekiah, 2Ch 30:22 , and at this time most seasonable and necessary for the people, after so long and dismal a night of ignorance, superstition, and idolatry, as both Israel and Judah had been involved in.

Poole: 2Ch 30:24 - Hezekiah did give to the congregation // A thousand bullocks and seven thousand sheep // A great number of priests sanctified themselves

Hezekiah did give to the congregation first to God, to whom the parts appointed were offered in way of thanksgiving; and then to the people, who feasted upon the relics, as the offerer used to do in peace-offerings; and Hezekiah, who was the offerer, gave away his right in the remains of the sacrifices to the people.

A thousand bullocks and seven thousand sheep which generosity is the more considerable, because it was in the beginning of his reign, when he found the royal exchequer exhausted and empty; and when he had been at great expense about the cleansing and refitting of the temple, and making preparations for this great feast.

A great number of priests sanctified themselves having now both more time and further need of sanctifying themselves to offer these numerous sacrifices.

Poole: 2Ch 30:27 - The priests the Levites // Blessed the people

The priests the Levites those of the Levites who were priests also; for to them only this work belonged, 1Ch 23:13 . Or, the priests and the Levites ; for as the Levites did some other part of the priests’ work at this time, it is not strange if they did this also. Or the priests might bless by solemn pronunciation of the blessing, and the Levites by their acclamations, or with their musical instruments.

Blessed the people either commended them for their great zeal and diligence in God’ s service; or rather, solemnly prayed to God to bless them; and their prayer was not in vain, as the following words show.

Haydock: 2Ch 30:1 - Manasses

Manasses. The pious king thought he might give a general invitation, without umbrage. King Osee was not so impious as his predecessors, 4 K. xvii. 2. Afflictions had made his people more docile. The Jews say (C.) that the golden calves had been taken away by the Assyrians, and that the king removed the guards, which had been placed to hinder his subjects from repairing to Jerusalem. M. Salien, the year of the world 3305. ---

Ezechias writes privately to the house of Joseph, as the people were prouder on account of the royal dignity. S. Jerom, Trad.

Haydock: 2Ch 30:2 - Month

Month. The Rabbins pretend that the king intercalated the second Adar, contrary to the rule and advice of the wise, and the that he ought to have allowed those who were pure to celebrate the feast in due time. Selden, Syn. ii. 1. ---

But the Caraite Jews deny this pretended leap-year; and we see that Ezechias acted according to the advice of the princes, and that the Scripture praises his conduct. C. ---

Those who had a lawful impediment, were authorized to put off the feast till the second month, Num. ix. 10. The nation was under this predicament, as they had not priests at hand, (T.) nor were they assembled. D.

Haydock: 2Ch 30:5 - Many

Many. None had kept the Phase this year. H. ---

But those of Israel had not done it for a long time. Grotius ---

Heb. "for they had not long before done according to the Scripture." Sept. "the multitude had not done," &c. C. ---

Yet, even in the worst times, Tobias, (i. 6.) and other zealous souls, contrived to comply with their duty. H.

Haydock: 2Ch 30:6 - Posts // King

Posts. Literally, "runners or couriers." H. ---

King. Heb. "kings." Phul and Thelgathphalnasar. The latter had taken away some tribes, 4 K. xv. 20, 29. C.

Haydock: 2Ch 30:7 - Destruction

Destruction. Sept. "solitude." Prot. "desolation."

Haydock: 2Ch 30:8 - Yield

Yield. Literally, "give your hands," (H.) in sign of submission (C.) and fidelity. Sept. "give glory."

Haydock: 2Ch 30:9 - Brethren

Brethren. God sometimes spares one for the sake of another. H.

Haydock: 2Ch 30:10 - Zabulon

Zabulon. Aser and Nephthali lay more to the north. But they were also invited, as well as the few who might remain on the other side the Jordan, 1 Paralipomenon v. 26. At least, we find that some of Aser came, v. 11. Thus those, who had been invited last, came first, while Ephraim continued more stubborn; (v. 18) and the greatest part derided the messengers, as we still see too frequently verified in the days of the gospel. H.

Haydock: 2Ch 30:11 - Yielding

Yielding. Sept. "were converted." Prot. "humbled themselves, and came." H.

Haydock: 2Ch 30:12 - Hand

Hand; grace (M.) and power, to endure such unanimity.

Haydock: 2Ch 30:14 - Burnt // To idols

Burnt, both vessels and altars. C. ---

To idols, corresponding with the Sept. "the false ones," and is added by way of explanation, unless it be lost in Hebrew. The illegal (H.) altars had been set up by Achaz, C. xxviii. 24. M.

Haydock: 2Ch 30:15 - At length

At length. Sept. "were converted." Heb. "ashamed, and sanctified themselves." H. ---

The ceremonies of purification for priests were longer, (chap. xxix. 34.) and the sacred ministers were ashamed to be outdone by the people. M.

Haydock: 2Ch 30:16 - Levites

Levites, who received the paschal lambs from the unsanctified. M. ---

The law does not require the ministry of the tribe of Levi for this purpose, as each one might kill the paschal victim at home. But the people were not sufficiently purified on this occasion. Lyranus ---

At other times, laics killed the victims, if they were clean, Ex. xii. 6. After the tabernacle was set up, the priests poured out the blood on the altar; and, in latter ages, they slew the victim according to Grotius. But the texts of Josephus (x. 5., and Jewish Wars vi. 45. Lat. vii. 17.; H.) are inconclusive; and Philo repeatedly assert that, on one day, the law authorizes all the people to sacrifice: and, though he lived at Alexandria, his testimony respecting a fact of public notoriety, is not to be rejected. Only the unclean applied to the Levites on this occasion, and the latter had no more right to sacrifice than the rest. C.

Haydock: 2Ch 30:17 - For

For. Prot. "for every one that was not clean, to sanctify them unto the Lord." Sept. "not able to be purified to the Lord." H. ---

The priests alone continued to pour the blood on the altar, till the destruction of the temple. C.

Haydock: 2Ch 30:18 - Ephraim and....Issachar

Ephraim and....Issachar had not been mentioned before, v. 18. H. ---

Some indulgence was shewn to the tribes of Israel, which had been so long rebellious, for fear lest they should return no more; and because they had shewn a good will in procuring the Levites to slay the victims for them, as that was rightly judged a more sacred action than to partake of the feast. The law forbade, nevertheless, the unclean to approach to any thing sacred, Lev. xv. 31., and xxii. 4., and Num. ix. 6. C. ---

But a dispensation was granted, (M.) as the Passover could not be celebrated in any but the first or the second month. The people had come with such eagerness, that they had not time to acquire the purity required. C. ---

They were however truly penitent, and God dispensed with them. W.

Haydock: 2Ch 30:20 - Merciful

Merciful; literally, "appeased." Heb. and Sept. "healed." S. Jerom (Trad.) says, "It was asserted that no unclean person could taste the Phase, but death presently ensued; and they understood that the Lord was appeased, because those who eat did not die." H. ---

Heb. girpa may, however, denote that God "pardoned," or did not impute the uncleanness to the people. Schindler, and C. xxxvi. 16., and Isaias vi. 10.

Haydock: 2Ch 30:21 - Days // That agreed

Days. It seems all the observances had been omitted in the first month. The Jews teach, that those who have complied with those prescriptions, which require no particular purity, are not bound to keep the festival for seven days, nor to abstain from leavened bread the second month. ---

That agreed. Heb. and Sept. "of strength," sonorous, (M.) which they played on with all their force, or which sounded for the divine power. C.

Haydock: 2Ch 30:22 - Heart // Lord // Praising

Heart; encouraged them to bear the fatigue for other seven days. ---

Lord; being of good dispositions, (C.) and able musicians. Sa) M. ---

Praising. Prot. "making confession to." But the sense is the same. H. ---

During the seven days, unleavened bread and peace-offerings were used, v. 24. C.

Haydock: 2Ch 30:23 - Joy

Joy, though not prescribed by the law. M. ---

This we should call a work of supererogation, (W.) which gives Protestants so much offence. H.

Haydock: 2Ch 30:25 - Proselytes

Proselytes, who had embraced the Jewish law: the rest were not allowed to partake of the paschal victims, Ex. xii. 48.

Haydock: 2Ch 30:26 - Israel

Israel: as many of the tribes came to join with their brethren of Juda.

Haydock: 2Ch 30:27 - Levites

Levites. These only applauded the solemn blessings, which were given by the priests, Num. vi. 24. C. ---

God is said to reside in heaven, because he there displays his glory to the blessed. D.

Gill: 2Ch 30:1 - 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

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 2Ch 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.

Gill: 2Ch 30:2 - For the king had taken counsel, and his princes, and all the congregation in Jerusalem // to keep the passover in the second month

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.

Gill: 2Ch 30:3 - For they could not keep it at the time // because the priests had not sanctified themselves sufficiently // neither had the people gathered themselves together to Jerusalem

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 2Ch 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.

Gill: 2Ch 30:4 - And the thing pleased the king, and all the congregation.

And the thing pleased the king, and all the congregation. They all unanimously agreed to it, and determined it should be done.

Gill: 2Ch 30:5 - So they established a decree, to make proclamation throughout all Israel // from Beersheba 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

So 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.

Gill: 2Ch 30:6 - 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 king of Assyria

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, 2Ki 15:19.

Gill: 2Ch 30:7 - 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

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.

Gill: 2Ch 30:8 - 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

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.

Gill: 2Ch 30:9 - 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

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.

Gill: 2Ch 30:10 - 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

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.

Gill: 2Ch 30:11 - Nevertheless, divers of Asher, and Manasseh, and of Zebulun, humbled themselves // and came to Jerusalem

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.

Gill: 2Ch 30:12 - 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

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.

Gill: 2Ch 30:13 - And there assembled at Jerusalem much people // to keep the feast of unleavened bread // in the second month // a very great congregation

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.

Gill: 2Ch 30:14 - 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

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, 2Ch 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 2Ch 29:16.

Gill: 2Ch 30:15 - Then they killed the passover on the fourteenth day of the second month // and the priests and the Levites were ashamed // and they sanctified themselves // and brought in the burnt offerings into the house of the Lord

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 2Ch 30:22, rather these were the daily sacrifices.

Gill: 2Ch 30:16 - And they stood in their place after their manner, according to the law of Moses the man of God // the priests sprinkled the blood

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.

Gill: 2Ch 30:17 - For there were many in the congregation that were not sanctified // therefore the Levites had the charge of the killing of the passovers for everyone that was not clean, to sanctify them unto the Lord

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.

Gill: 2Ch 30:18 - 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 everyone

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.

Gill: 2Ch 30:19 - That prepareth his heart to seek God, the Lord God of his fathers // whose whole heart he directed, or prepared to seek the Lord // though he be not cleansed according to the purification of the sanctuary

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.

Gill: 2Ch 30:20 - And the Lord hearkened to Hezekiah // and healed his people

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.

Gill: 2Ch 30:21 - 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

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.

Gill: 2Ch 30:22 - And Hezekiah spake comfortably to all the Levites // even those that taught the good knowledge of the Lord // and they did eat throughout the feast // offering peace offerings // and making confession to the Lord God of their fathers

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.

Gill: 2Ch 30:23 - And the whole assembly took counsel to keep other seven days // and they kept other seven days with gladness

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.

Gill: 2Ch 30:24 - For Hezekiah king of Judah did give to the congregation one thousand bullocks, and seven thousand sheep // and the princes gave to the congregation one thousand bullocks, and ten thousand sheep // and a great number of priests sanctified themselves

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.

Gill: 2Ch 30:25 - And all the congregation of Judah, with the priests and Levites // and all the congregation that came out of Israel

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, 2Ch 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.

Gill: 2Ch 30:26 - 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

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.

Gill: 2Ch 30:27 - Then the priests the Levites arose // and their voice was heard // and their prayer came up to his holy dwellingplace, even unto heaven

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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Ch 30:1

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 30:3

¹ tn Heb “at that time.”

NET Notes: 2Ch 30:4

¹ tn Heb “and the thing was proper in the eyes of.”

NET Notes: 2Ch 30:5

¹ tn Heb “and they caused to stand a word to cause a voice to pass through.”

² tn The words “summoning the people” are supplied in the translation for stylistic reasons.

³ tn Heb “because not for abundance had they done as written.”

NET Notes: 2Ch 30:6

¹ tn Heb “the runners.”

² tn Heb “and according to the command of the king, saying.”

³ tn The jussive with vav conjunctive indicates purpose/result after the preceding imperative.

⁴ tn Heb “to the survivors who are left to you from the palm of the kings of Assyria.”

NET Notes: 2Ch 30:7

¹ tn Heb “fathers” (also in vv. 19, 22).

² tn Heb “and he made them a devastation” (or, perhaps, “an object of horror”).

NET Notes: 2Ch 30:8

¹ tn Heb “don’t stiffen your neck” (a Hebrew idiom for being stubborn).

² tn Heb “give a hand.” On the meaning of the idiom here, see HALOT 387 s.v. I יָד 2.

³ tn Heb “so that the rage of his anger might turn from you.” The jussive with vav conjunctive indicates purpose/result after the preceding imperative.

NET Notes: 2Ch 30:9

¹ tn Heb “turn [his] face from you.”

NET Notes: 2Ch 30:10

¹ tn Heb “and they were mocking them and ridiculing them.”

NET Notes: 2Ch 30:12

¹ tn Heb “also in Judah the hand of God was to give to them one heart to do the command of the king and the officials by the word of the Lord.”

NET Notes: 2Ch 30:13

¹ tn The Hebrew text adds here, “a very large assembly.” This has not been translated to avoid redundancy with the expression “a huge crowd” at the beginning of the verse.

NET Notes: 2Ch 30:14

¹ tn Heb “and they arose and removed the altars which were in Jerusalem, and all the incense altars they removed and threw into the Kidron Valley.”

NET Notes: 2Ch 30:16

¹ tn Heb “from the hand of the Levites.”

NET Notes: 2Ch 30:17

¹ tn Heb “were over the slaughter of.”

² tn Heb “of everyone not pure to consecrate to the Lord.”

NET Notes: 2Ch 30:18

¹ tn Heb “without what is written.”

² tn Heb “make atonement for.”

NET Notes: 2Ch 30:19

¹ tn Heb “everyone [who] has prepared his heart to seek God.”

² tn Heb “and not according to the purification of the holy place.”

NET Notes: 2Ch 30:20

¹ tn Heb “listened.”

² tn Heb “healed.”

NET Notes: 2Ch 30:21

¹ tn Heb “and they were praising the Lord day by day, the Levites and the priests with instruments of strength to the Lord.” The phrase בִּכְלֵי־עֹז (bikhley-’oz, “with instruments of strength”) might refer to loud sounding musical instruments (NASB “with loud instruments”; NEB “with unrestrained fervour”). The present translation assumes an emendation to בְּכָל־עֹז (bÿkhol-’oz, “with all strength”); see 1 Chr 13:8, as well as HALOT 805 s.v. I עֹז and BDB 739 s.v. עֹז).

NET Notes: 2Ch 30:22

¹ tn Heb “and Hezekiah spoke to the heart of all the Levites.” On the meaning of the idiom “speak to the heart of” here, see HALOT 210 s.v. II דבר 8.d.

² tn Heb “who demonstrated skill [with] good skill for the Lord.”

³ tn Heb “and they ate [during] the appointed time [for] seven days.” מוֹעֵד (mo’ed, “appointed time”) is probably an adverbial accusative of time referring to the festival. However, some understand it as metonymically referring to the food eaten during the festival. See BDB 417 s.v.

NET Notes: 2Ch 30:24

¹ tn The Hebrew term צֹאן (ts’on, translated “sheep” twice in this verse) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.

² tn Heb “the assembly.” The pronoun “them” has been used in the translation for stylistic reasons, to avoid redundancy.

NET Notes: 2Ch 30:25

¹ tn Heb “they rejoiced.”

NET Notes: 2Ch 30:26

¹ tn Heb “and there was great joy in Jerusalem, for from the days of Solomon son of David, king of Israel, there was nothing like this in Jerusalem.”

NET Notes: 2Ch 30:27

¹ tn Heb “and it was heard with their voice.” BDB 1034 s.v. שָׁמַע Niph.4 interprets this to mean “hearing was granted to their voice.” It is possible that the name יְהוָה (yÿhvah, “the Lord”) has been accidentally omitted.

Geneva Bible: 2Ch 30:1

And Hezekiah sent to all Israel and Judah, and wrote letters also to ^{( a )} 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.

^{( a )} Meaning, all Israel, whom Tiglath Pilesar had not taken away into captivity, (2Ki 15:29).

Geneva Bible: 2Ch 30:2

For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the ^{( b )} second month.

^{( b )} Though they should have done it in the first month, as in (Exo 12:18; Num 9:3), yet if any were not clean or else had a long journey, they could delay it to the second month, as in (Num 9:10-11).

Geneva Bible: 2Ch 30:5

So they established a decree to make proclamation throughout all Israel, from ^{( c )} Beersheba 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] ^{( d )} as it was written.

^{( c )} From one end of the land to the other, north and south.

^{( d )} In such sort and perfection as God had appointed.

Geneva Bible: 2Ch 30:6

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 ^{( e )} he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria.

^{( e )} He will have compassion on them and preserve them.

Geneva Bible: 2Ch 30:8

Now be ye not stiffnecked, as your fathers [were, but] ^{( f )} 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.

^{( f )} Submit yourselves to the Lord, and rebel no more.

Geneva Bible: 2Ch 30:9

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 ^{( g )} 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.

^{( g )} God will not only preserve you, but through your repentance restore your brethren, who for their sins he gave into the hands of the enemies.

Geneva Bible: 2Ch 30:10

So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they ^{( h )} laughed them to scorn, and mocked them.

^{( h )} Though the wicked mock the servants of God, by whom he calls them to repentance, as in (Gen 19:14), yet the word does not cease to ripen in the hearts of God's elect.

Geneva Bible: 2Ch 30:12

Also in Judah the hand of God was to give them one ^{( i )} heart to do the commandment of the king and of the princes, by the word of the LORD.

^{( i )} He shows the reason why some obey and some mock God's calling, that is, because his Spirit is with the one sort and moves in their heart, and the others are left to themselves.

Geneva Bible: 2Ch 30:14

And they arose and took away the ^{( k )} altars that [were] in Jerusalem, and all the altars for incense took they away, and cast [them] into the brook Kidron.

^{( k )} Which declares that we must put away those things with which God is offended, before we can serve him correctly.

Geneva Bible: 2Ch 30:15

Then they killed the passover on the fourteenth [day] of the second month: and the priests and the Levites were ^{( l )} ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD.

^{( l )} Seeing their own negligence (who should have been most prompt) and the readiness of the people, (2Ch 29:36).

Geneva Bible: 2Ch 30:16

And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the ^{( m )} blood, [which they received] of the hand of the Levites.

^{( m )} That is, of the lamb of the passover.

Geneva Bible: 2Ch 30:18

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 ^{( n )} good LORD pardon every one

^{( n )} He knew that faith and sincerity of heart were more agreeable to God than the observation of the ceremonies and therefore he prayed to God to pardon this fault to the people who did not offend out of malice, but out of ignorance.

Geneva Bible: 2Ch 30:20

And the LORD hearkened to Hezekiah, and ^{( o )} healed the people.

^{( o )} That is, accepted them as purified.

Geneva Bible: 2Ch 30:24

For Hezekiah king of Judah did give to the congregation a ^{( p )} 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.

^{( p )} This great liberality declares how kings, princes and all they to whom God has given, should be ready to bestow it in the setting forth of God's glory.

Geneva Bible: 2Ch 30:27

Then the priests the Levites arose and ^{( q )} blessed the people: and their voice was heard, and their prayer came [up] to his holy dwelling place, [even] unto heaven.

^{( q )} According to that which is written in (Num 6:23) when they should dismiss the people.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 2Ch 30:1-13 - A Libation To Jehovah

A Loving Call To Reunion

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 Hi s face from you, if ye return u n to 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 seem, 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. 13. And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.'-2 Chron. 30:1-13.

THE date of Hezekiah's passover is uncertain, for, while the immediate connection of this narrative with the preceding account of his cleansing the Temple and restoring the sacrificial worship suggests that the passover followed directly on those events, which took place at the beginning of the reign, the language employed in the message to the northern tribes (2 Chron. 30:6, 7, 9) seems to imply the previous fall of the kingdom of Israel. If so, this passover did not occur till after 721 B.C., the date of the capture of Samaria, six years after Hezekiah's accession.

The sending of messengers from Jerusalem on such an errand would scarcely have been possible if the northern kingdom had still been independent. Perhaps its fall was thought by Hezekiah to open the door to drawing the remnant that were escaped' back to the ancient unity of worship, at all events, if not of polity. No doubt a large number had been left in the northern territory, and Hezekiah may have hoped that calamity had softened their enmity to his kingdom, and perhaps touched them with longings for the old worship. At all events, like a good man, he will stretch out a hand to the alienated brethren, now that evil days have fallen on them. The hour of an enemy's calamity should be our opportunity for seeking to help and proffering reconciliation. We may find that trouble inclines wanderers to come back to God.

The alteration of the time of keeping the passover from the thirteenth day of the first month to the same day of the second was in accordance with the liberty granted in Numbers 9:10-11, to persons unclean by contact with a dead body or in a journey afar off.' The decision to have the passover was not taken in time to allow of the necessary removal of uncleanness from the priests nor of the assembling of the people, and therefore the permission to defer it for a month was taken advantage of, in order to allow full time for the despatch of the messengers and the journeys of the farthest northern tribes. It is to be observed that Hezekiah took his subjects into counsel, since the step intended was much too great for him to venture on of his own mere motion. So the overtures went out clothed with the authority of the whole kingdom of Judah. It was the voice of a nation that sought to woo back the secessionists.

The messengers were instructed to supplement the official letters of invitation with earnest entreaties as from the king, of which the gist is given in 2 Chron. 30:6-9. With the skill born of intense desire to draw the long-parted kingdoms together, the message touches on ancestral memories, recent bitter experiences, yearnings for the captive kinsfolk, the instinct': of self-preservation, and rises at last into the clear light of full faith in, and insight into, God's infinite heart of pardoning pity.

Note the very first words, Ye children of Israel,' and consider the effect of this frank recognition of the northern kingdom as part of the undivided Israel. Such recognition might have been misunderstood or spurned when Samaria was gay and prosperous; but when its palaces were desolate, the effect of the old name, recalling happier days, must have been as if the elder brother had come out from the father's house and entreated the prodigal to come back to his place at the fireside. The battle would be more than half won if the appeal that was couched in the very name of Israel was heeded.

Note further how firmly and yet lovingly the sin of the northern kingdom is touched on. The name of Jehovah as the God of Abraham, Isaac, and Israel, recalls the ancient days when the undivided people worshipped Him, and the still more ancient, and, to hearers and speakers alike, more sacred, days when the patriarchs received wondrous tokens that He was their God, and they were His people; while the recurrence of Israel' as the name of Jacob adds force to its previous use as the name of all His descendants. The possible rejection of the invitation, on the ground which the men of the north, like the Samaritan woman, might have taken, that they were true to their fathers' worship, is cut away by the reminder that that worship was an innovation, since the fathers of the present generation had been apostate from the God of their fathers. The appeal to antiquity often lands men in a bog because it is not carried far enough back. The fathers' may lead astray, but if the antiquity to which we appeal is that of which the New Testament is the record, the more conservative we are, the nearer the truth shall we be.

Again, the message touched on a chord that might easily have given a jarring note; namely, the misfortunes of the kingdom. But it was done with so delicate a hand, and so entirely without a trace of rejoicing in a neighbour's calamities, that no susceptibilities could be ruffled, while yet the solemn lesson is unfalteringly pointed. He gave them up to desolation, as ye see.' Behind Assyria was Jehovah, and Israel's fall was not wholly explained by the disparity between its strength and the conquerors'. Under and through the play of criminal ambition, cruelty, and earthly politics, the unseen Hand wrought; and the teaching of all the Old Testament history is condensed into that one sad sentence, which points to facts as plain as tragical. In deepest truth it applies to each of us; for, if we trespass against God, we draw down evil on our heads with both hands, and shall find that sin brings the worst desolation, that which sheds gloom over a godless soul.

We note further the deep true insight into God's character and ways expressed in this message. There is a very striking variation in the three designations of Jehovah as the God of Abraham, Isaac, and Israel' (2 Chron. 30:6), the god of their [that is, the preceding generation] fathers'(2 Chron. 30:7), and your God'(2 Chron. 30:8). The relation which had subsisted from of old had not been broken by man's apostasy. Jehovah still was, in a true sense, their God, even if His relation to them only bound Him not to leave them unpunished. So their very sufferings proved them His, for What son is he whom the father chasteneth not?' But strong, sunny confidence in God shines from the whole message, and reaches its climax in the closing assurance that He is merciful and gracious. The evil results of rebellion are not omitted, but they are not dwelt on. The true magnet to draw wanderers back to God is the loving proclamation of His love. Unless we are sure that He has a heart tender with all pity, and open as day to melting charity,' we shall not turn to Him with our hearts.

The message puts the response which it sought in a variety of ways; namely, turning to Jehovah, not being stiff-necked, yielding selves to Jehovah, entering into His sanctuary. More than outward participation in the passover ceremonial is involved. Submission of will, abandonment of former courses of action, docility of spirit ready to be directed anywhere, the habit of abiding with God by communion, all these, the standing characteristics of the religious life, are at least suggested by the invitations here. We are all summoned thus to yield ourselves to God, and especially to do so by surrendering our wills to Him, and to enter into His sanctuary,' by keeping up such communion with Him as that, however and wherever occupied, we shall still' dwell in the house of the Lord all the days of our lives.'

And the summons to return unto God is addressed to us all even move urgently than to Israel. God Himself invites us by the voice of His providences, by His voice within, and by the voice of Jesus Himself, who is ever saying to each of us, by His death and passion, by His resurrection and ascension, Turn ye! turn ye! why will ye die?' and who has more than endorsed Hezekiah's messengers' assurance that' Jehovah will not turn away His face from' us by His own gracious promise, Him that cometh to Me I will in no wise cast out.'

The king's message met a mingled reception. Some mocked, some were moved and accepted. So, alas! is it with the better message, which is either' a savour of life unto life or of death unto death.' The same fire melts wax and hardens clay. May it be with all of us as it was in Judah, that we have one heart, to do the commandment' and to accept the merciful summons to the great passover!

MHCC: 2Ch 30:1-12

Hezekiah made Israel as welcome to the passover, as any of his own subjects. Let us yield ourselves unto the Lord. Say not, you will do what you please, but resolve to do what he pleases. We perceive in the carnal mind a stiffness, an obstinacy, an unaptness to compel with God; we have it from our fathers: this must be overcome. Those who, through grace, have turned to God themselves, should do all they can to bring others to him. Numbers will be scorners, but some will be humbled and benefited; perhaps where least expected. The rich mercy of God is the great argument by which to enforce repentance; the vilest who submit and yield themselves to the Lord, seek his grace, and give themselves to his service, shall certainly be saved. Oh that messengers were sent forth to carry these glad tidings to every city and every village, through every land!

MHCC: 2Ch 30:13-20

The great thing needful in attendance upon God in solemn ordinances, is, that we make heart-work of it; all is nothing without this. Where this sincerity and fixedness of heart are, there may yet be many things short of the purification of the sanctuary. 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, even as to the very best of our doings, we should be undone. The way to obtain pardon, is to seek it of God by prayer; it must be gotten by petition through the blood of Christ. Yet every defect is sin, and needs forgiveness; and should be matter to humble, but not to discourage us, though nothing can make up for the want of a heart prepared to seek the Lord.

MHCC: 2Ch 30:21-27

Many prayers were put up to God with the peace-offerings. In these Israel looked to God as the God of their fathers, a God in covenant with them. There was also abundance of good preaching. The Levites read and explained the Scriptures. Faith cometh by hearing, and true religion preaching has abounded. They sang psalms every day: praising God should be much of our work in religious assemblies. Having kept the seven days of the feast in this religious manner, they had so much comfort in it, that they kept other seven days also. This they did with gladness. Holy duties should be done with holy gladness. And when sinners humble themselves before the Lord, they may expect gladness in his ordinances. Those who taste this happiness will not soon grow weary of it, but will be glad to prolong their enjoyment.

Matthew Henry: 2Ch 30:1-12

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, 2Ch 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 (2Ch 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 (2Ch 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 (2Ch 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 (2Ch 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 (2Ch 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 (2Ch 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 (2Ch 30:6) and concludes with, 2Ch 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, 2Ki 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 (2Ch 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, 2Ch 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, 2Ch 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.

Matthew Henry: 2Ch 30:13-20

The time appointed for the passover having arrived, a very great congregation came together upon the occasion, 2Ch 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, 2Ch 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 (2Ch 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 (2Ch 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, 2Ch 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, 2Ch 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 (2Ch 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.

Matthew Henry: 2Ch 30:21-27

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 (2Ch 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, 2Ch 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, 2Ch 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 (2Ch 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, 2Ch 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 (2Ch 30:23); they all rejoiced, and particularly the strangers, 2Ch 30:25. So there was great joy in Jerusalem, 2Ch 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, 2Ch 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.

Keil-Delitzsch: 2Ch 30:1

The celebration of the passover . - 2Ch 30:1-12. The preparations for this celebration. - 2Ch 30:1. Hezekiah invited all Israel and Judah to it; "and he also wrote letters to Ephraim and Manasseh,"the two chief tribes of the northern kingdom, which here, as is manifest from 2Ch 30:5, 2Ch 30:10, are named instar omnium . But the whole sentence serves only to elucidate כּל־שׂראל על ישׁלה . To all Israel (of the ten tribes) he sent the invitation, and this he did by letters. The verse contains a general statement as to the matter, which is further described in what follows.

Keil-Delitzsch: 2Ch 30:2-4

The king consulted with his princes and the whole assembly in Jerusalem, i.e., with the community of the capital assembled in their representatives for this purpose, as to keeping the passover in the second month. This was (Num 9:6-13) allowed to those who, by uncleanness or by absence on a distant journey, were prevented from holding the feast at the lawful time, the 14th of the first month. Both these reasons existed in this case (2Ch 30:3): the priests had not sufficiently sanctified themselves, and the people had not assembled in Jerusalem, sc. at the legal time in the first month. למדּי , contracted from מה־דּי , that which is sufficient, is usually interpreted, "not in sufficient number"(Rashi, Vulg., Berth., etc.); but the reference of the word to the number cannot be defended. למדּי denotes only ad sufficientiam , and means not merely that the priests had not sanctified themselves in such numbers as were required for the slaughtering and offering of the paschal lambs, but that the priesthood in general was not yet sufficiently consecrated, many priests not having at that time wholly renounced idolatry and consecrated themselves anew. Nor does the passage signify, as Bertheau says it does, "that although the purification of the temple was completed only on the sixteenth day of the first month (2Ch 29:17), the passover would yet have been celebrated in the first month, though perhaps not on the legal fourteenth day, had not a further postponement become necessary for the reasons here given;"for there is nothing said in the text of a "further postponement."That is just as arbitrarily dragged into the narrative as the idea that Hezekiah ever intended to hold the passover on another day than the legal fourteenth day of the month, which is destitute of all support, and even of probability. The postponement of the passover until the second month in special circumstances was provided for by the law, but the transfer of the celebration to another day of the month was not. Such a transfer would have been an illegal and arbitrary innovation, which we cannot suppose Hezekiah capable of. Rather it is clear from the consultation, that the king and his princes and the congregations were persuaded that the passover could be held only on the fourteenth day of the month; for they did not consult as to the day, but only as to the month, upon the basis of the law: if not in the first, then at any rate in the second month. The day was, for those consulting, so definitely fixed that it was never discussed, and is not mentioned at all in the record. If this were so, then the consultation must have taken place in the first month before the fourteenth day, at a time when the lawful day for the celebration was not yet past. This is implied in the words, "for they could not hold it at that time." ההיא בּעת is the first month, in contrast to "in the second month;"not this or that day of the month. Now, since the reason given for their not being able to hold it in the first month is that the priests had not sufficiently purified themselves, and the people had not assembled themselves in Jerusalem, we learn with certainty from these reasons that it is not a celebration of the passover in the first year of Hezekiah's reign which is here treated of, as almost all commentators think.

(Note: Cf. the elaborate discussion of this question in Caspari, Beitr. zur Einl. in das B. Jesaja, S. 109ff.)

In the whole narrative there is nothing to favour such a supposition, except (1) the circumstance that the account of this celebration is connected by ו consec . (in ויּשׁלח ) with the preceding purification of the temple and restoration of the Jahve-worship which took place in the first year of Hezekiah's reign; and (2) the statement that the priests had not sufficiently sanctified themselves, 2Ch 30:3, which, when compared with that in 2Ch 29:34, that the number of priests who had sanctified themselves was not sufficient to flay the beasts for sacrifice, makes it appear as if the passover had been celebrated immediately after the consecration of the temple; and (3) the mention of the second month in 2Ch 30:2, which, taken in connection with the mention of the first month in 2Ch 29:3, 2Ch 29:17, seems to imply that the second month of the first year of Hezekiah's reign is meant. But of these three apparent reasons none is convincing.

The use of ו consec . to connect the account of the celebration of the passover with the preceding, without the slightest hint that the celebration took place in another (later) year, is fully accounted for by the fact that in no case is the year in which any event of Hezekiah's twenty-nine years' reign occurred stated in the Chronicle. In 2Ch 32:1, Sennacherib's invasion of Judah is introduced only by the indefinite formula, "and after these events,"though it happened in the fourteenth year of Hezekiah; while the arrangements as to the public worship made by this king, and recorded in 2 Chron 31, belong to the first years of his reign. Only in the case of the restoration of the Jahve-worship is it remarked, 2Ch 29:3, that Hezekiah commenced it in the very first year of his reign, because that was important in forming an estimate of the spirit of his reign; but the statement of the year in which his other acts were done had not much bearing upon the practical aim of the chronicler. Nor does the reason given for the transfer of the celebration of the passover to the second month, viz., that the priests had not sufficiently sanctified themselves, prove that the celebration took place in the first year of Hezekiah. During the sixteen years' reign of the idolater Ahaz, the priesthood had beyond doubt fallen very low, - become morally sunk, so that the majority of them would not immediately make haste to sanctify themselves for the Jahve-worship. Finally, the retrospective reference to 2Ch 29:3, 2Ch 29:17, would certainly incline us to take השּׁני בּחרשׁ to mean the second month of the first year; but yet it cannot be at once taken in that sense, unless the reasons given for the transfer of the celebration of the passover to the second month point to the first year. But these reasons, so far from doing so, are rather irreconcilable with that view. The whole narrative, 2 Chron 29 and 30, gives us the impression that Hezekiah had not formed the resolution to hold a passover to which the whole of Israel and Judah, all the Israelites of the ten tribes as well as the citizens of his kingdom, should be invited before or during the purification of the temple; at least he did not consult with his princes and the heads of Jerusalem at that time. According to 2Ch 29:20, the king assembled the princes of the city only after the report had been made to him, on the completion of the purification of the temple on the sixteenth day of the first month, when he summoned them to the dedication of the purified temple by solemn sacrifice. But this consecratory solemnity occupied several days. The great number of burnt-offerings, - first seven bullocks, seven rams, and seven lambs, besides the sin-offering for the consecration of the temple (2Ch 29:21); then, after the completion of these, the voluntary burnt-offering of the congregation, consisting of 70 bullocks, 100 rams, and 200 lambs, together with and exclusive of the thank-offerings (2Ch 29:32), - could not possibly be burnt on one day on one altar of burnt-offering, and consequently the sacrificial meal could not well be held on the same day. If, then, the king consulted with the princes and the assembly about the passover after the conclusion of or during celebration, - say in the time between the seventeenth and the twentieth day, - it could not be said that the reason of the postponement of the passover was that the priests had not yet sufficiently sanctified themselves, and the people were not assembled in Jerusalem: it would only have been said that the fourteenth day of the first month was already past. Caspari has therefore rightly regarded this as decisive. But besides that, the invitation to all Israel (of the ten tribes) to this passover is more easily explained, if the celebration of it took place after the breaking up of the kingdom of the ten tribes by the Assyrians, than if it was before that catastrophe, in the time of Hosea, the last king of that kingdom. Though King Hosea may not have been so evil as some of his predecessors, yet it is said of him also, "he did that which was evil in the sight of Jahve"(2Ki 17:2). Would Hezekiah have ventured, so long as Hosea reigned, to invite his subjects to a passover at Jerusalem? and would Hosea have permitted the invitation, and not rather have repelled it as an interference with his kingdom? Further, in the invitation, the captivity of the greater part of the ten tribes is far too strongly presupposed to allow us to imagine that the captivity there referred to is the carrying away of several tribes by Tiglath-pileser. The words, "the escaped who are left to you from the hand of the king of Assyria"(2Ch 30:6), presuppose more than the captivity of the two and a half trans-Jordanic tribes and the Naphtalites; not merely because of the plural, the "kings of Assur,"but also because the remaining five and a half tribes were not at all affected by Tiglath-pileser's deportation, while there is no mention made of any being carried away by King Pul, nor is it a probable thing in itself; see on 1Ch 5:26. Finally, according to 2Ch 31:1, the Israelites who had been assembled in Jerusalem for the passover immediately afterwards destroyed the pillars, Astartes, high places, and altars, not merely in all Judah and Benjamin, but also in Ephraim and Manasseh (consequently even in the capital of the kingdom of the ten tribes), "unto completion,"i.e., completely, leaving nothing of them remaining. Is it likely that King Hosea, and the other inhabitants of the kingdom of the ten tribes who had not gone to the passover, but had laughed at and mocked the messengers of Hezekiah (2Ch 30:10), would have quietly looked on and permitted this? All these things are incomprehensible if the passover was held in the first year of Hezekiah, and make it impossible to accept that view.

Moreover, even the preparation for this passover demanded more time than from the seventeenth day of the first month to the fourteenth day of the second. The calling of the whole people together, "from Dan to Beersheba"(2Ch 30:5), could not be accomplished in three weeks. Even if Hezekiah's messengers may have gone throughout the land and returned home again in that time, we yet cannot suppose that those invited, especially those of the ten tribes, could at once commence their journey, so as to appear in Jerusalem at the time of the feast. In consequence of all these things, we must still remain stedfastly of the opinion already expressed in this volume in the Commentary on the Books of Kings (p. 306ff.), that this passover was not held in the first year of Hezekiah, only a week or two after the restoration of the Jahve-worship according to the law had been celebrated. But if it was not held in the first year, then it cannot have been held before the ruin of the kingdom of the ten tribes, in the sixth year of Hezekiah. In the third year of Hezekiah, Shalmaneser marched upon Samaria, and besieged the capital of the kingdom of the ten tribes. But during the occupation of that kingdom by the Assyrians, Hezekiah could not think of inviting its inhabitants to a passover in Jerusalem. He can have resolved upon that only after the Assyrians had again left the country, Samaria having been conquered, and the Israelites carried away. "But after an end had been thoroughly made of the kingdom of the house of Israel, Hezekiah might regard himself as the king of all Israel, and in this character might invite the remnant of the ten tribes, as his subjects, to the passover (cf. Jer 40:1); and he might cherish the hope, as the Israelitish people had been just smitten down by this last frightful catastrophe, that its remaining members would humble themselves under the mighty hand of God, which had been laid on them solemnly, and turning to Him, would comply with the invitation; while before the ruin of the Israelitish kingdom, in inviting the Israelites of the ten tribes, he would have been addressing the subjects of a foreign king"(Caspari, S. 125). And with this view, the statement, 2Ch 30:10, that the messengers of Hezekiah were laughed at by the majority of the Israelites, in the land of Ephraim and Manasseh unto Zebulun, may be easily reconciled. "If we only look,"as Caspari pertinently says in answer to this objection, "at the conduct of those who remained in Judea after the destruction of Jerusalem, and who soon afterwards fled to Egypt to Jeremiah (Jer 42:4), we will understand how the majority of the people of the kingdom of the ten tribes, who remained behind after the deportation by Shalmaneser, could be hardened and blinded enough to laugh at and mock the messengers of Hezekiah."

But if Hezekiah formed the resolution of holding such a passover festival only after the destruction of the kingdom of Israel, it may perhaps be asked why he did not take the matter into consideration early enough to allow of the festival being held at the legal time, i.e., in the first month? To this we certainly cannot give an assured answer, because, from the reasons given for the delay of the passover to the second month (2Ch 30:3), we can only gather that, when the king consulted with the princes in the matter, there was no longer sufficient time to carry out the celebration in the manner proposed at the legal time. But it is quite possible that Hezekiah resolved to invite the remnant of the ten tribes to the next passover, only in the beginning of the year, when the Assyrians had withdrawn from the land, and that in the consultation about the matter the two circumstances mentioned in 2Ch 30:3 were decisive for the postponement of the feast to the second month. It became clear, on the one hand, that the whole priesthood was not yet sufficiently prepared for it; and on the other, that the summoning of the people could not be accomplished before the 14th Nisan, so as to allow of the feast being held in the way proposed at the legal time; and accordingly it was decided, in order to avoid the postponement of the matter for a whole year, to take advantage of the expedient suggested by the law, and to hold the feast in the second month. From 2Ch 30:14 and 2Ch 31:1 we gather that at that time there were still standing in Jerusalem, and in the cities of Judah and Benjamin, Mazzeboth, Asherim, Bamoth, and altars; consequently, that the Baal-worship had not yet been extirpated. The continuance of the Baal-worship, and that on the high places in Jerusalem and Judah, until the sixth or seventh year of Hezekiah's reign, will not much astonish us, if we consider that even before Ahaz the most pious kings had not succeeded in quite suppressing worship on the high places on the part of the people. The reopening of the temple, and of the Jahve-worship in it, Hezekiah might undertake and carry out in the beginning of his reign, because he had all those of the people who were well inclined upon his side. But it was otherwise with the altars on the high places, to which the people from ancient times had been firmly attached. These could not be immediately destroyed, and may have been again restored here and there after they had been destroyed, even in the corners of the capital. Many Levitic priests had, to a certainty, taken part in this worship on high places, since, as a rule, it was not heathen idols, but Jahve, to whom sacrifice was offered upon the high places, though it was done in an illegal way. Such Levitic priests of the high places could not, even if they had not practised idolatry, straightway take part in a passover to be celebrated to Jahve according to the precepts of the law. They must first sanctify themselves by abandoning the worship on the high places, and earnestly turning to the Lord and to His law. Now, if the passover was to be a general one, the time necessary for this sanctification of themselves must be granted to these priests. For the sanctification of these priests, and for the invitation of all Israel to the festival, the time up to the fourteenth of the second month was sufficient, and the king's proposal was consequently approved of by the whole assembly.

Keil-Delitzsch: 2Ch 30:5

They established the matter ( דּבר יעמידוּ , Vulg. rightly, according to the sense, decreverunt ), to make proclamation throughout all Israel, from Beersheba to Dan (cf. Jdg 20:1), that they should come to keep the passover. לרב לא כּי , for not in multitude had they celebrated it, as it is written. These words were interpreted as early as by Rashi thus: they had not celebrated it for a long time according to the precepts of the law, and were referred to the time of the division of the kingdom. But to this Berth. has rightly objected that the use of לרב of time is unusual, and has correctly referred the words to the Israelites: they had not celebrated it in multitude, i.e., in the assembly of the whole people, as the law required. The words consequently tell us nothing as to the length of time during which it had not been celebrated in multitude: as to that, see 2Ch 30:26. Still less does it follow from the words that under Hezekiah, after the restoration of the temple worship, the passover had not been yearly held.

Keil-Delitzsch: 2Ch 30:6

"The runners (whether soldiers of the royal body-guard, cf. 2Ch 12:10, or other royal couriers, as Est 3:13, Est 3:15, cannot be determined) went with letters from the hand of the king, ... and according to the commandment of the king to say."Tot he written invitation of the king and his princes they were to add words of exhortation: "Turn again to Jahve, ... that He may return (turn Himself) to the remnant which remains to you from the hand of the kings of Assyria,"i.e., of Tiglath-pileser and Shalmaneser.

Keil-Delitzsch: 2Ch 30:7

Be not like your fathers, your brethren, i.e., those carried away by Tiglath and Shalmaneser. On לשׁמּה יתּגם cf. 2Ch 29:8.

Keil-Delitzsch: 2Ch 30:8

Be not stiff-necked; cf. 2Ki 17:14. "Give the hand to the Lord,"i.e., here, not submit yourselves, as 1Ch 29:24, construed with תּחת ; it denotes the giving of the hand as a pledge of fidelity, as in 2Ki 10:15; Ezr 10:19; Eze 17:18.

Keil-Delitzsch: 2Ch 30:9

If ye return to the Lord, your brethren and your sons (who are in exile) shall be for mercy, i.e., shall find mercy of them who carried them away, and for returning, i.e., and they shall return into this land. וגו חנּוּן כּי , cf. Exo 34:6.

Keil-Delitzsch: 2Ch 30:10-11

The couriers went about from city to city in the land of Ephraim and Manasseh, even unto Zebulun; but the people laughed to scorn and mocked at the summons to return, and the invitation to the passover festival. The words "from city to city"are not inconsistent with the view that the kingdom of Israel had already been ruined. The Assyrians had not blotted out all the cities from the face of the land, nor carried away every one of the inhabitants to the last man, but had been satisfied with the capture of the fortresses and their partial or complete demolition, and carried only the flower of the inhabitants away. No doubt also many had saved themselves from deportation by flight to inaccessible places, who then settled again and built in the cities and villages which had not been completely destroyed, or perhaps had been completely spared, after the enemy had withdrawn. From the statement, moreover, that the couriers passed through the land of Ephraim and Manasseh unto Zebulun, no proof can be derived that the messengers did not touch upon the domain of the tribes led away captive by Tiglath-pileser (Naphtali and the trans-Jordanic land), but only visited those districts of the country which formed the kingdom of Israel as it continued to exist after Tiglath-pileser. If that were so, it would follow that the kingdom had not then been destroyed. But the enumeration is not complete, as is manifest from the fact that, according to 2Ch 30:11 and 2Ch 30:18, men of the tribes of Asher and Issachar came to Jerusalem in compliance with the invitation; and the domain of Asher extended to the northern frontier of Canaan. If we further take it into consideration, that, according to the resolution of the king and his princes, all Israel, from Beersheba on the southern frontier to Dan on the northern, were to be invited, it is not to be doubted that the couriers went through the whole land.

Keil-Delitzsch: 2Ch 30:12

Also upon Judah came the hand of God, to give them one heart, to do... The phrase בּ היתה יהוה יד has usually a punitive signification (cf. Exo 9:3; Deu 2:15, etc.), but here it is the helping hand of God. God wrought powerfully upon Judah to make them of one mind. יהוה בּדבר as in 2Ch 29:15.

Keil-Delitzsch: 2Ch 30:13-22

The celebration of the passover . - 2Ch 30:13. The assembly of the people at Jerusalem to celebrate the feast became a great congregation.

2Ch 30:14

Before the slaying of the passover, in order to purify and sanctify the city for the feast, they removed the (illegal) altars and places for offering incense which had been erected under Ahaz (2Ch 28:24), and threw them into the Kidron (2Ch 29:16). מקטּרות is here a substantive: places for incense-offerings (cf. Ew. §160, e ), and denotes altars intended for the offering of the קטרת .

2Ch 30:15

When they slaughtered the passover on the 14th, the Levites and priests also were ashamed, i.e., had sanctified themselves under the influence of a feeling of shame, and offered the sacrifice in the house of the Lord; i.e., they performed the sacrificial functions incumbent upon them at the passover in the temple, as is stated more in detail in 2Ch 30:16. The clause וגו והכּהנים is a circumstantial clause, and the statement points back to 2Ch 30:3. The mention of Levites along with the priests here is worthy of remark, since in 2Ch 29:34 it is said that at the celebration of the dedication of the temple the Levites had sanctified themselves more zealously than the priests. But these two statements do not contradict each other. In 2Ch 29:34 it is the Levites and priests then present in or dwelling in Jerusalem who are spoken of; here, on the contrary, it is the priests and the Levites of the whole kingdom of Judah. Even though, at the former period, the Levites were more zealous in sanctifying themselves for the dedication of the temple, yet there must certainly have been many Levites in Judah, who, like many of the priests, did not immediately purify themselves from their defilement by the worship in the high places, and were only impelled and driven to sanctify themselves for the service of the Lord by the Zeal of the people who had come to Jerusalem to hold the passover.

2Ch 30:16-17

Standing in their place, according to their right, i.e., according to the prescribed arrangement (see on 1Ch 6:17), the priests sprinkled the blood (of the paschal lambs) from the hand of the Levites, they handing it to them. This was not the rule: in the case of the paschal lamb, the father of the family who slew the lamb had to hand the blood to the priest, that it might be sprinkled upon the altar; here the Levites did it for the reasons given in 2Ch 30:17. Because many in the assembly had not sanctified themselves, the Levites presided over the slaying of the paschal lambs for every one who was unclean, to sanctify (the lambs) to the Lord (see also on 2Ch 35:6, 2Ch 35:11). רבּת , stat. constr . before the noun with a preposition, stands as neuter substantively: there was a multitude in the assembly who... רבּת , in 2Ch 30:18 is to be taken in a similar manner, not as an adverb (Berth.). וגו מאפרים רבּת is in apposition to העם מרבּית , a multitude of people, viz.: Many of Ephraim ... had not purified themselves, but ate the passover in an illegal fashion, not according to the precept (cf. Num 9:6). This clause explains how it happened that the Levites presided at the slaying of the passover for those who had not sanctified themselves, i.e., they caught the blood and gave it to the priests. Had this been done by persons levitically unclean, the expiatory sacrificial blood would have been defiled. The eating of the paschal lamb or the participation in the passover meal was indeed allowed only to the clean; but yet it was not so holy an act, i.e., did not bring the people into such immediate contact with God, who was present at His altar, that those who were not clean might not, under some circumstances, be admitted to it. Here it was allowed, for Hezekiah had prayed for them that God might forgive the transgression of the law.

2Ch 30:18-19

2Ch 30:18 ends, according to the Masoretic verse-division, with the preposition בּעד ; but that division seems merely to have arisen from ignorance of the construction heekiyn כּל -l|baabow, of the fact that בּעד stands before a relative sentence without אשׁר , like אל in 1Ch 15:12, and is certainly wrong. If we separate בּעד from what follows, we must, with Aben Ezra, supply אלּה , and make הכין (2Ch 30:19) refer to Hezekiah, both being equally inadmissible. Rightly, therefore, the lxx, Vulg., and also Kimchi, with the majority of commentators, have given up this division of the verses as incorrect, and connected the words in this way: May the good Jahve atone, i.e., forgive every one who has fixed his heart (cf. 2Ch 12:14) to seek God, Jahve, the God of his fathers, but not in accordance with the purity of the sanctuary. This intercession of Hezekiah's is worthy of remark, not only because it expresses the conviction that upright seeking of the Lord, which proceeds from the heart, is to be more highly estimated than strict observance of the letter of the law, but also because Hezekiah presumes that those who had come out of Ephraim, etc., to the passover had fixed their heart to seek Jahve, the God of their fathers, but had not been in a position to comply with the precept of the law, i.e., to purify themselves up to the day appointed for the passover.

2Ch 30:20

God heard this intercession, and healed the people. רפא , sanare , is not to be explained by supposing, with Bertheau, that first sickness, and then even death, were to be expected as the results of transgression of the law, according to Lev 15:31, and that the people might be already regarded as sick, as being on the point of becoming so. The use of the word is explained by the fact that sin was regarded as a spiritual disease, so that רפא is to be understood of healing the soul (as Psa 41:5), or the transgression (Hos 14:5; Jer 3:22).

2Ch 30:21

And the Israelites that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and priests praised the Lord day by day, singing to the Lord ליהוה עז בּכלי , "with instruments of power to the Lord,"i.e., with which they ascribed power to the Lord; or, to express it more clearly, which they played to the praise of the power of the Lord. The stringed instruments played by the Levites, and the trumpets blown by the priests, to accompany the psalm-singing, are meant. The singing of praise in connection with the sacrificial service took place on the seventh day of the feast.

2Ch 30:22

Hezekiah spoke to the heart of all the Levites, i.e., spoke encouraging words of acknowledgment to all the Levites, "who showed good understanding in regard to Jahve,"i.e., not qui erant rerum divinarum peritiores aliosque instruere poterant , but, as Clericus has already said, those who had distinguished themselves by intelligent playing to the honour of the Lord. "And they ate"- not merely the Levites and priests, but all who took part in the festival - the festal sacrifices, seven days. The expression את־המּועד אכל , to hold the festal sacrificial meal, is formed after את־הפּסח אכל , to eat the passover = the passover meal. This we gather from the following participial clause, "offering peace-offerings,"of which the sacrificial meals were prepared. וּמתודּים , and acknowledged the Lord, the God of their fathers. הדותה denotes here neither "to make confession of sin,"nor "to approach with thank-offerings"(Berth.), but simply to acknowledge the Lord with heart and mouth, word and deed, or by prayer, praise, thanks, and offering of sacrifice.

Keil-Delitzsch: 2Ch 30:23-24

Prolongation of the festival for seven days more, and the conclusion of it . - 2Ch 30:23. Since the king and the princes had given a very large number of beasts for sacrifice as thank-offerings, it was resolved to keep joy for other seven days, i.e., to keep them festally, with sacrificial meals. The expression ימים עשׂה , to hold or celebrate days, is similar to פסח עשׂה , to hold the passover. שׂמהה is an adverbial accusative: in joy. For this resolution two reasons are given in 2Ch 30:24 : 1. Hezekiah had given to the assembly 1000 bullocks and 7000 head of small cattle, and the princes had given 1000 bullocks and 10,000 head of small cattle besides; so that there was more than they could use during the seven days of the Mazzoth feast. Bertheau incorrectly supposes that these were "rich gifts for further sacrificial feasts."The gifts were bestowed for the Mazzoth festival, but were so plentiful that they sufficed for another festival of seven days. הרים , like תּרוּמה , denotes to bestow, i.e., to present beasts, etc., with the design that they should be used as sacrifices; cf. 2Ch 35:7. 2. The second reason: "priests also had sanctified themselves in multitude,"so as to be able to carry on the service at the altar, even with such numerous sacrifices, refers back to 2Ch 30:15 and 2Ch 30:3.

Keil-Delitzsch: 2Ch 30:25-27

Concluding remarks on this festival. There took part in it (1) the whole congregation of Judah, and the priests and Levites; (2) the whole congregation of those who had come out of Israel (the ten tribes); (3) the strangers, both those who came out of the land of Israel and those dwelling in Judah.

2Ch 30:26

The joy was great, for there had not been the like in Jerusalem since the days of Solomon. The meaning is, that this feast could be compared only with the feast at the dedication of the temple in the time of Solomon, 2Ch 7:1-10, in respect to its length, the richness of the sacrificial gifts, the multitude of those who participated, and the joyous feeling it caused"(Berth.). The feast at the dedication of the temple had been a festival of fourteen days; for the feast of tabernacles, which lasted seven days, came immediately after the proper dedicatory feast, and since the time of Solomon all the tribes had never been united at a feast in Jerusalem.

2Ch 30:27

At the end of the Levitic priests dismissed the people with the blessing (the ו before הלויּם in some MSS, and which the lxx, Vulg., and Syr. also have, is a copyist's gloss brought from 2Ch 30:25; cf. against it, 2Ch 23:18), and the historian adds, "Their voice was heard, and their prayer came to His holy dwelling-place, to heaven."This conclusion he draws from the divine blessing having been upon the festival; traceable partly in the zeal which the people afterwards showed for the public worship in the temple (2 Chron 31), partly in the deliverance of Judah and Jerusalem from the attack of the Assyrian Sennacherib (2 Chron 32).

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 29:1--32:33

M. Hezekiah chs. 29-32

In contrast to Ahaz, we can see Hezekiah's love for Yahweh in how he cared for the temple. Ahaz's reign was full of war, but Hezekiah enjoyed peace. God rewarded Hezekiah's spiritual restoration of Judah with a remarkable military deliverance. Yet good king Hezekiah was not the completely faithful Son of David whose kingdom God had promised to establish forever (1 Chron. 17:11-14).

"He is the golden boy' of Chronicles."⁷⁷

The Chronicler gave more space to Hezekiah's reign than to any others except David and Solomon, to whom he likened Hezekiah.⁷⁸

Constable: 2Ch 30:1--31:2

2. Hezekiah's Passover 30:1-31:1

"Following the restoration of the temple and its services in ch. 29, the emphasis now falls heavily upon Hezekiah's strenuous efforts to reunite in worship the hitherto separated peoples of the north and south."⁸⁰

Hezekiah wanted all the Israelites, namely, those left in the Northern Kingdom following its captivity, as well as the Judahites, to rededicate themselves to Yahweh (vv. 1-9). Many in Israel had no interest in doing this (v. 10), but some responded positively, as did most of the people in Judah (vv. 11-12). The complete repentance of the Israelites in the North might have resulted in God setting free many of the captive exiles (v. 9).

"Sometimes people refuse to repent out of a sense of hopelessness, but Hezekiah reminds that it is never too late to return to God."⁸¹

Large numbers of the people who came to the feast had not prepared themselves as the Mosaic Law specified. This group included priests and Levites who were ashamed of their uncleanness (v. 15). This revelation shows how the people had disregarded the Law. God pardoned ritual uncleanness if the worshipper's heart was right (vv. 18-20; cf. John 7:22-23; 9:14-16). The heart attitude is more important than ritual cleanliness.

The feast was such a success that Hezekiah extended the celebration another week (v. 23). Great joy followed return to the Lord and His temple (v. 26).

"Hezekiah is portrayed here as a second Solomon (v. 26), and the celebration of the Passover is a watershed between the disruption of Israel after Solomon's death and a return to the spiritual conditions that existed in Solomon's day."⁸²

God paid attention to the prayers of the rededicated Israelites (v. 27). Josiah carried out his Passover (35:1-19) in stricter conformity to the Mosaic Law, but Hezekiah's Passover was the greatest in terms of participation and spiritual renewal since Solomon's reign (v. 26).

Guzik: 2Ch 30:1-27 - Hezekiah's Passover

2 Chronicles 30 - Hezekiah's Passover

A. The letter of invitation.

1. (1-5) The tribes of Israel are invited to celebrate the Passover.

And Hezekiah sent to all Israel and Judah, and also wrote letters to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the Passover to the LORD God of Israel. For the king and his leaders and all the assembly in Jerusalem had agreed to keep the Passover in the second month. For they could not keep it at the regular time, because a sufficient number of priests had not consecrated themselves, nor had the people gathered together at Jerusalem. And the matter pleased the king and all the assembly. So they resolved to make a proclamation throughout all Israel, from Beersheba to Dan, that they should come to keep the Passover to the LORD God of Israel at Jerusalem, since they had not done it for a long time in the prescribed manner.

a. Hezekiah sent to all Israel and Judah: The timing of this invitation is somewhat hard to precisely determine. It seems to have happened when Israel was defeated and prostrate under Assyria, yet perhaps before the kingdom as a whole had been depopulated through exile. Therefore this invitation actually went out to the remnant that had, up to this point, escaped exile (2 Chronicles 30:6).

i. "In all probability, this Passover was observed before the final passing of the northern kingdom into captivity." (Morgan)

ii. "Any such compliance had been prohibited during the two centuries that had followed Jeroboam's division of the Solomonic empire (2 Chronicles 30:5, 26; 1 Kings 12:27-28). But now King Hoshea's capital in Samaria was subject to Assyrian siege (2 Chronicles 30:6; 2 Kings 17:5), and the northern ruler was powerless to interfere." (Payne)

b. To keep the Passover: This great feast remembered the great and glorious deliverance of God on Israel's behalf in the days of the Exodus (Exodus 12). It was a deliberate, emblematic reminder of the central act of redemption in the Old Testament (the deliverance from slavery in Egypt).

i. Communion is likewise an emblematic reminder of the central act of redemption of the New Testament (and the Bible as a whole). The long neglect of Passover among the tribes of Israel would be like a church that had not celebrated the Lord's Table in a long, long time.

ii. "Jesus is the ultimate Passover lamb, who by his own body and blood established a new covenant (cf. Luke 22:14-20). Just as Hezekiah's congregation were cleansed and healed, Christians are made clean by their Passover sacrifice, except that Jesus' sacrifice is the ultimate and unrepeatable Passover." (Selman)

c. Had agreed to keep the Passover in the second month: Normally, Passover was kept in the first month (Numbers 9:1-5). However, there were special circumstances under which Passover could be kept in the second month (Numbers 9:5-14). Because they could not keep it at the regular time, here under Hezekiah they kept it in the second month.

i. "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." (Clarke)

d. Since they had not done it for a long time: Even though Passover was one of the three feasts that deserved special emphasis (Exodus 23:14-17), it had not been celebrated for a long time. Hezekiah was dedicated to righting this wrong.

2. (6-9) The letter to the tribes.

Then the runners went throughout all Israel and Judah with the letters from the king and his leaders, and spoke according to the command of the king: "Children of Israel, return to the LORD God of Abraham, Isaac, and Israel; then He will return to the remnant of you who have escaped from the hand of the kings of Assyria. And do not be like your fathers and your brethren, who trespassed against the LORD God of their fathers, so that He gave them up to desolation, as you see. Now do not be stiff-necked, as your fathers were, but yield yourselves to the LORD; and enter His sanctuary, which He has sanctified forever, and serve the LORD your God, that the fierceness of His wrath may turn away from you. For if you return to the LORD, your brethren and your children will be treated with compassion by those who lead them captive, so that they may come back to this land; for the LORD your God is gracious and merciful, and will not turn His face from you if you return to Him."

a. Children of Israel, return to the LORD God of Abraham, Isaac, and Israel: The northern kingdom of Israel had fallen and all that remained after exile to the Assyrians was the remnant of you who have escaped. Yet Hezekiah still believed in the concept of the Children of Israel, those of the tribes of Israel descended from the great patriarchs.

i. In the history of the divided kingdoms there were some attempts to reunify by force, but these came to nothing. "In comparison with previous failures, this incident shows that the only really effective approach to unity has to be based on the principle of faithful worship." (Selman)

ii. "The good of our brethren in other kingdoms must also be minded." (Trapp)

b. Do not be stiff-necked, as your fathers were: This was especially relevant as the letter went to the remnant of the northern kingdom. Generally speaking, they had neglected the Jerusalem Passover for a long time.

i. "Hezekiah knew that the poor remnant of Israel were in great affliction: he therefore presseth them to repentance, whereby men return to God, as by sin they run from him. . . . Hezekiah though it was good striking while the iron was hot." (Trapp)

c. For if you return to the LORD: The letter of invitation promised two things if the remnant of Israel would return to the LORD and obediently celebrate this Passover in Jerusalem. First, under God's blessing it would go well with those already taken captive by the Assyrians. Second, God would restore the northern kingdom and allow them to come back to this land.

i.. These promises were based on an eternal principle of God's character: that He will not turn His face from you if you return to Him. God promises to draw near to those who draw near to Him.

3. (10-12) The reaction to the letter in Israel and Judah.

So the runners passed from city to city through the country of Ephraim and Manasseh, as far as Zebulun; but they laughed at them and mocked them. Nevertheless some from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. Also the hand of God was on Judah to give them singleness of heart to obey the command of the king and the leaders, at the word of the LORD.

a. But they laughed at them and mocked them: Mostly, the reception among the remnant of the northern kingdom was not warm. Reflecting the same attitude of heart that brought the kingdom as a whole into exile, the people of the northern kingdom laughed at and mocked the messengers who invited them to this great Passover in Jerusalem.

i. We note there was no rational argument against the invitation; it was all opposed with simple laughter and mocking. For the frivolous and simple-minded, these replace serious thought.

ii. "Josephus saith that these Israelites this invited slew both the messengers and those prophets also that exhorted them to go up." (Trapp)

b. Nevertheless some from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem: Happily, there was a remnant of the remnant that responded to the message and came from the former northern kingdom.

i. "Far more northerners participated than previously, and the recent fall of the northern kingdom in 722 B.C. meant that Jerusalem now offered the only alternative for corporate worship of the Lord." (Selman)

c. The hand of God was on Judah: The response among the peoples and villages of Judah was entirely different. God gave them singleness of heart to obey the command of the LORD and their king.

B. The Passover celebrated.

1. (13-17) Preparations and sacrifices made.

Now many people, a very great assembly, gathered at Jerusalem to keep the Feast of Unleavened Bread in the second month. They arose and took away the altars that were in Jerusalem, and they took away all the incense altars and cast them into the Brook Kidron. Then they slaughtered the Passover lambs on the fourteenth day of the second month. The priests and the Levites were ashamed, and sanctified themselves, and brought the burnt offerings to the house of the LORD. They stood in their place according to their custom, according to the Law of Moses the man of God; the priests sprinkled the blood received from the hand of the Levites. For there were many in the assembly who had not sanctified themselves; therefore the Levites had charge of the slaughter of the Passover lambs for everyone who was not clean, to sanctify them to the LORD.

a. Many people, a very great assembly: This was the greatest assembly gathered for a Passover in generations. Not only had the Passover been neglected in Judah for many years, but this Passover also included those from the remnant of the northern tribes who responded to the invitation.

b. They arose and took away the altars that were in Jerusalem: These were either altars to pagan gods or unauthorized altars to the true God. Both were prohibited, and as a demonstration of preparation for this great Passover, the city was cleansed of all idolatrous or unauthorized worship.

i. "So must we also first cast the baggage into the brook, and then come to the Lord's supper." (Trapp)

c. Then they slaughtered the Passover lambs on the fourteenth day of the second month: This shows the Passover being celebrated according to the Scriptural commands (allowing for the celebration of Passover in the second month according to Numbers 9:5-14). They took care to honor and obey in their celebration of this important feast.

2. (18-20) God is merciful to the ignorant worshippers.

For a multitude of the people, many from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover contrary to what was written. But Hezekiah prayed for them, saying, "May the good LORD provide atonement for everyone who prepares his heart to seek God, the LORD God of his fathers, though he is not cleansed according to the purification of the sanctuary." And the LORD listened to Hezekiah and healed the people.

a. For a multitude of the people . . . had not cleansed themselves: This multitude seems to have mostly come from the remnant of the northern tribes, who would naturally be ignorant about how to properly prepare for Passover.

i. "It was a motley crowd which assembled, and multitudes of the people were utterly ignorant of the Divine arrangements for preparation. Hezekiah's tenderness was manifested in the pity he felt for these people, and in the prayer he offered on their behalf." (Morgan)

ii. "This largeness of heart is always characteristic of men who are really in fellowship with God, for it is in harmony with the heart of God." (Morgan)

b. Yet they ate the Passover contrary to what was written: We would expect that this would result in a great punishment or judgment against them. Instead, Hezekiah prayed for them, asking the good LORD to provide atonement. In response, the LORD listened to Hezekiah and healed the people.

i. This shows the wonderful and warm mercy of God. By the letter of the command the people deserved judgment for their disobedience. Yet God showed his mercy and goodness to those who had prepared their heart to seek God, though in ignorance they did not do it all according to the commandments.

ii. "Unaccustomed to temple usage, strangers to the temple rites, they had participated in the festivities of this great Passover without submitting first to the necessary ablutions. Their heart was prepared to seek God, they were proud of the great past, they desired to stand right with the Lord God of their fathers; but they were sadly ignorant and careless. The only thing to be done was to pray that their ignorance and negligence might be forgiven." (Meyer)

iii. "You may not understand doctrine, creed, or rite; but be sure to seek God. No splendid ceremonial nor rigorous etiquette can intercept the seeking soul." (Meyer)

iv. Their pattern of preparing to receive the Passover is instructive for those who come to the communion table, especially those who feel unworthy to partake of communion.

· They forgot their differences and came together as one people.

· They removed their idols.

· They prepared their hearts.

· Their sins and ignorance were confessed.

· They prayed.

3. (21-22) Worship, teaching, and fellowship.

So the children of Israel who 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 to the LORD, accompanied by loud instruments. And Hezekiah gave encouragement to all the Levites who taught the good knowledge of the LORD; and they ate throughout the feast seven days, offering peace offerings and making confession to the LORD God of their fathers.

a. So the children of Israel who were present at Jerusalem: There was special gladness for these who had come from the northern tribes. They had never before experienced such obedient and joyful worship, where they praised the LORD day by day, singing to the LORD.

b. All the Levites who taught the good knowledge of the LORD: The gathering at this Passover was not only given to worship, but also to teaching. This was helpful and good at all times; one might say it was urgently needed with the presence of the northern tribes.

i. This remnant of the remnant of the northern tribes came to God in ignorance and in His mercy, God received them (2 Chronicles 30:18-20). Yet God didn't want to leave them in ignorance, so He used the Levites who taught the good knowledge of the LORD.

ii. "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." (Clarke)

c. They ate throughout the feast seven days, offering peace offerings and making confession: The third component to their gather was fellowship. They shared the same food, the same relationship with God (demonstrated by the peace offerings) and the same need for Him (demonstrated by their confession of sin).

i. "Making confession: either, 1. Confessing their sins; which work was to accompany many of their sacrifices; of which see Leviticus 5:5; 16:21. Or rather, 2. Confessing God's goodness, or praising of God, which oft goes under this name, as 1 Chronicles 16:8, 24, which also seems to be more proper work for this season of joy." (Poole)

4. (23-27) The resulting joy and answered prayer.

Then the whole assembly agreed to keep the feast another seven days, and they kept it another seven days with gladness. For Hezekiah king of Judah gave to the assembly a thousand bulls and seven thousand sheep, and the leaders gave to the assembly a thousand bulls and ten thousand sheep; and a great number of priests sanctified themselves. The whole assembly of Judah rejoiced, also the priests and Levites, all the assembly that came from Israel, the sojourners who came from the land of Israel, and those who dwelt in Judah. So there was great joy in Jerusalem, for since the time of Solomon the son of David, king of Israel, there had been nothing like this in Jerusalem. 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, to heaven.

a. The whole assembly agreed to keep the feast another seven days: This was a remarkable and wonderful response to their experience of worship, teaching, and fellowship. They wanted to make the necessary sacrifices to continue the feast for another week, and they did it with gladness.

i. There is no indication in the text that they offered more Passover lambs or continued eating unleavened bread, which belonged to the specific seasons of these feasts. The emphasis is on their continuation of worship, teaching, and fellowship.

ii. This was substantially supported by King Hezekiah. "A thousand bullocks and seven thousand sheep; which generosity is the more considerable, because it was in the beginning of his reign, when he found the royal exchequer exhausted and empty; and when he had been at great expense about the cleansing and refitting of the temple, and making preparations for this great feast." (Poole)

b. Since the time of Solomon the son of David, king of Israel, there had been nothing like this in Jerusalem: Since those days there had not been a Passover in Jerusalem so widely and enthusiastically celebrated.

c. The priests, the Levites, arose and blessed the people: According to Numbers 6:22-27, it was the duty of the priests to bless the people with these words: The LORD bless you and keep you; the LORD make His face shine upon you, and be gracious to you; the LORD lift up His countenance upon you, and give you peace. As the priests obeyed this command, their voice was heard, even to heaven and the people were indeed blessed.

i. "The phrase 'the priests and the Levites' may here be rendered as 'the Levitical preists,' since it was the priests whom Moses had authorized 'to bless the people.'" (Payne)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Chronicles (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Garis Besar)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 30 (Pendahuluan Pasal)

Overview

2Ch 30:1, Hezekiah proclaims a solemn passover on the second month for Judah and Israel; 2Ch 30:13, The assembly, having destroyed the altars of idolatry, keep the feast fourteen days; 2Ch 30:27, The priests and Levites bless the people.

Poole: 2 Chronicles 30 (Pendahuluan Pasal)

CHRONICLES CHAPTER 30

Hezekiah proclaimeth a solemn passover for Judah and Israel, 2Ch 30:1-12 . They, having destroyed the altars of idolatry, keep the feast fourteen days, 2Ch 30:13-26 . The priests and Levites bless the people, 2Ch 30:27 .

MHCC: 2 Chronicles 30 (Pendahuluan Pasal)

(2Ch 30:1-12) Hezekiah's passover.

(2Ch 30:13-20) The passover celebrated.

(2Ch 30:21-27) The feast of unleavened bread.

Matthew Henry: 2 Chronicles (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 30 (Pendahuluan Pasal)

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 (2Ch 30:2-5). II. The invitation he sent to Judah and Israel to come and keep it (2Ch 30:1, 2Ch 30:6-12). III. The joyful celebration of it (2Ch 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.

Constable: 2 Chronicles (Pendahuluan Kitab)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Garis Besar)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Pendahuluan Kitab)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Pendahuluan Kitab)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 30 (Pendahuluan Pasal)

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, 2Ch 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, 2Ch 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, 2Ch 30:21.