Text -- 2 Chronicles 30:16-27 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 30:19

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

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

Wesley: 2Ch 30:22

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

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

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

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

JFB: 2Ch 30:16-18

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

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 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

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

Clarke: 2Ch 30:18

A multitude of the people - had not cleansed themselves - As there were men from Ephraim, Manasseh, Issachar, and Zebulun, they were excusable, because they came from countries that had been wholly devoted to idolatry

Clarke: 2Ch 30:18

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 - 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 - 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 - 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 - God accepted the fruits of that pious disposition which himself had infused

Clarke: 2Ch 30:27

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.

TSK: 2Ch 30:16

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

the killing : Exo 12:6

TSK: 2Ch 30:18

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

TSK: 2Ch 30:21

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 : 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 : 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 : 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 : 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 : 2Ch 7:9, 2Ch 7:10

TSK: 2Ch 30:27

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 30:16

After their manner - According to the Mishna, the custom was for the priests to stand in two rows extending from the altar to the outer court, where the people were assembled. As each offerer killed his lamb the blood was caught in a basin, which was handed to the nearest priest, who passed it on to his neighbor, and he to the next; the blood was thus conveyed to the altar, at the base of which it was thrown by the last priest in the row. While basins full of blood were thus passed up, empty basins were passed down in a constant succession, so that there was no pause or delay.

Which they received of the hand of the Levites - Ordinarily, the blood was received at the hand of the offerer. But the greater number of the Israelites 2Ch 30:17 who had come to keep the feast were involved in some ceremonial or moral defilement, from which there had not been time for them to purify themselves. On account of this uncleanness, they did not slay their own lambs, but delegated the office to the Levites.

Barnes: 2Ch 30:22

The "knowledge"intended is perhaps chiefly ritualistic and musical - such knowledge as enabled them to conduct the service of the sanctuary satisfactorily.

They did eat throughout the feast - literally, "they did eat the feast;"i. e. "they kept the feast,"which was essentially kept by the eating of unleavened bread. The Levites kept the feast during the full term appointed for it, never failing in their duties, but taking their part day after day, both in the sacrifice of the victims and in singing praises to God.

Barnes: 2Ch 30:23

To keep other seven days - This was a voluntary addition to the requirements of the Law - the fruit and sign of the abounding zeal which characterized the time. Hezekiah and the princes probably proposed it to the people, and presented them with sacrificial animals.

Barnes: 2Ch 30:25

The strangers - See the 2Ch 15:9 note.

Barnes: 2Ch 30:26

Since the time of Solomon - Compare 2Ch 7:8-10.

Poole: 2Ch 30:16

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 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: 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 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 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 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 30:16

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

Haydock: 2Ch 30:27

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 30:16

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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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.

Commentary -- Verse Notes / Footnotes

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 30:16

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.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 30:1-27

1 Hezekiah proclaims a solemn passover on the second month for Judah and Israel.

13 The assembly, having destroyed the altars of idolatry, keep the feast fourteen days.

27 The priests and Levites bless the people.

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 30:13-20

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 30:13-22

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

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

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

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 (Outline)

• 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 (Chapter Introduction)

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 (Chapter Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

In this chapter we have an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it (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 (Book Introduction)

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 (Outline)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 30

Hezekiah having consulted his nobles about keeping the passover the second month, and determined upon it, sent messengers throughout Israel and Judah, to acquaint them with it, at which some mocked, and others seriously attended to it, 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.