HEZEKIAH’S PASSOVER—THE ROYAL SUMMONS TO ALL ISRAEL FROM DAN TO BEER-SHEBA (2Chronicles 30:1-12).

(1) Sent to.— ‘al, i.e., ’el. (Jeremiah 26:15; Nehemiah 6:3.)

Letters.—‘Iggĕrôth. Apparently a word of Persian origin. (Comp. ‘engâre, “something written;” ‘engârîden, “to paint” or “write;” from which comes the Greek ᾰγγαρος, a royal messenger; Esther 9:26; comp. Matthew 5:41.) Only used in late Hebrew.

To Ephraim and Manasseh.—That is, the northern kingdom. (Comp. 2Chronicles 30:10.)

To keep (make) the passover unto the Lord.—Exodus 12:48 (same phrase); LXX., ποιῆσαι τὸ φασεκ (Pascha). The first year of Hezekiah was the third of Hoshea, the last king of Samaria, who is described as a better king than his predecessors. Doubtless, therefore, Hoshea did not actively oppose Hezekiah’s wish for a really national Passover. (See 2Kings 18:1; 2Kings 17:2.)

In the second month.—And not in the first month of the sacred year, as the law prescribes (Numbers 9:1-5). The grounds of the postponement are assigned in the next verse, viz., the legal impurity of many of the priests, and the non-arrival of the people at the proper time. The law permits postponement to the second month in such cases (Numbers 9:6-11). The first month was Nisan; Assyr., Nisdnu; the second, Iyyar; Assyr., Āru.

Sufficiently.—Lĕmaddày. Literally, unto what was enough (lĕ-mah-dày), an expression only met with here. (Comp. a similar formation, 1Chronicles 15:13.) The meaning is that a sufficient number of priests had not observed the legal ceremonies of self-purification in time to hold Passover in Nisan.

To make proclamation.—Literally, to make a voice pass. (Comp. 2Chronicles 24:9; 2Chronicles 36:22.)

From Beer-sheba even to Dan.—Reversing the ancient form of the phrase, to suit the present case. (Comp. Judges 20:1; 2Chronicles 19:4.)

For they had not . . . written.—Rather, For not in multitude (larōb) had they kept it, according to the Scripture. The people had not been in the habit of “coming in their numbers” to the feast. (Comp. the like use of larōb in 2Chronicles 30:13; 2Chronicles 30:24.) See the Law respecting the Passover, Exodus 12:1-20; Deuteronomy 16:1-8; from which it appears that the obligation to observe it was universal, and according to the latter passage, which is probably referred to in the phrase “according to what is written.” Jerusalem was the only legitimate place for the festival. It is implied that ever since the division of the kingdom, and perhaps earlier, the Passover had been inadequately celebrated. (Comp. 2Kings 23:22.) LXX. well, ὅτι πλῆθος οὐκ ἐποίησεν κατὰ τὴν γραφήν; Vulg., “multi enim non fecerant, sicut lege praescriptum est; Syriac and Arabic, “because their wealth had grown greatly”(!)

From the king.—From the hand of the king.

And according to the commandment.—The construction appears to be: they went with the letters . . . and according to the king’s order. The LXX. and Vulg. omit and, but the Syriac has it.

And he will return.—That he may return unto the survivors that are left unto you from the hand of the hings of Assyria.

Remnant.—Pĕlêtâh.—That the word really means survivors appears from comparison of the Assyrian balâtu, “to be alive;” bullŭtu, “life.”

The kings of Assyria.—See 2Chronicles 28:16; 2Chronicles 28:20. The words are a rhetorical reference to Tiglath-pileser’s invasion of the northern kingdom, and the depopulation of Galilee and Gilead. The chronicler’s language may have been influenced also by recollection of the last fatal inroad of Shalmaneser II., in the fourth year of Hezekiah (2Kings 18:9). (See 2Kings 15:29.)

And like your brethren.—Of Naphtali and the Trans-Jordan, whom Tiglath-pileser carried captive.

Trespassed.—Were unfaithful to Jehovah.

Who therefore gave them up to desolation.—And He made them an astonishment (2Chronicles 29:8).

But yield yourselves.—Omit but, and place a stop after fathers. “Yield ye a hand to Jehovah,” i.e., submit to Him. So 1Chronicles 29:24. The phrase also means “to make an agreement with” (Ezra 10:19; 2Kings 10:15). (Comp. Isaiah 2:6.)

Enter into his sanctuary . . . serve the Lord.—Comp. Psalm 100:1; Psalm 100:4.

Which he hath sanctified for over.—2Chronicles 7:16; 2Chronicles 7:20.

That the fierceness (heat) . . . from you.—2Chronicles 29:10. Such resemblances prove the ideal character of these addresses.

Gracious and merciful.—Psalm 86:15; Exodus 34:6; in both places “merciful and gracious.” Nehemiah 9:17; Nehemiah 9:31, “gracious and merciful,” as here. (Comp. the formula of the Koran: “In the name of God the merciful, the compassionate.”)

Turn away his face.—Literally, turn aside face (a different word from “turn away” in 2Chronicles 30:8).

Even unto Zebulun.—This tribe, which lay on the southern border of Naphtali, had suffered from Tiglath-pileser’s invasion (Isaiah 9:1). The messengers did not actually travel northward so far as Dan (2Chronicles 30:5). This mention of Zebulun as the limit of their journey lends an air of historical truth to the account.

Laughed them to scorn.—Literally, and they were laughing at them (hisḫîq: here only), and making mock of them (Psalm 22:7). The verbs imply what the Israelites did continually. Vulg., “cursores pergebant . . . illis irridentibus et subsannantibus eos.”

Humbled themselves—i.e., repented. (Comp. 2Chronicles 12:6-7.)

The commandment . . . by the word of the Lord.—Comp. the like phrase, 2Chronicles 29:15. The royal command was inspired by the word of the Lord through a prophet.

(13) Much people.—A very great congregation—a congregation in great multitude (lārôb mĕ’ōd). (See on 2Chronicles 30:5.)

Altars for incense.—Ha-mĕqattĕrôth—literally, the incense-burners. The term occurs here only.

Cast them into the brook Kidron.—See on 2Chronicles 29:16. Thus the city was purified as well as the Temple.

After their manner—i.e., “according to their order” (1Chronicles 6:31).

According to the law . . . of God.—Another reference to the Pentateuchal legislation. (See 2Chronicles 23:18; 2Chronicles 24:6; 2Chronicles 14:4; 2Chronicles 17:9.)

Sprinkled . . . Levites.—Rather, sprinkling the blood from the hand of the Levites. On this occasion the Levites, and not the laymen who presented the victims, slew the lambs and handed the blood to the priests to be dashed against the altar. The reason of this breach of the ordinary rule is given in next verse.

To sanctify them—i.e., the lambs, which would have been ceremonially unclean if slain by unclean hands. (Comp. 2Chronicles 2:4, “to dedicate it unto Him;” the same verb.)

Ephraim . . . Zebulun.—The names indicate a documental source.

Had not cleansed themselves.—As was natural in the case of persons who had long been estranged from the legal religion of Jehovah (hittèhārû, pausal form of hittāha˘rû, Ezra 6:20, occurs here only).

Yet did they eat . . . written.—But ate the Passover in non-accordance with the Scripture—i.e., in illegal fashion, being themselves unclean. (Comp. Numbers 9:6, seq., according to which unclean persons ‘were bound to abstain from eating the Passover until the fourteenth of the second month.)

But Hezekiah prayed.—For Hezekiah had prayed for them, and therefore their irregularity was condoned,

The good Lord.—Jehovah the good; so only here. (Comp. Psalm 25:8.)

Good—i.e., kind, generous; benignus, benevolus.

Pardon every one.—Properly, make atonement on behalf of every one (kipper bĕ ‘ad): Leviticus 16:6; Leviticus 16:11. In the sense of forgive the construction is different: Psalm 65:4; Ezekiel 16:63.

Purification of the sanctuary.—Or, holy purification: a phrase only found here (comp. 1Chronicles 23:28).

The prayer evinces a preference of spiritual sincerity to mere literal observance of legal prescriptions, which is all the more remarkable as occurring in a writer whose principal aim is to foster a due reverence for the external ordinances and traditional customs of religion.

For the word heal in connection with uncleanness comp. Isaiah 6:5; Isaiah 6:10. See also 2Chronicles 7:14, supra; Hosea 5:13; Hosea 14:4.

And the Levites.—With stringed instruments.

And the priests.—With clarions.

Praised.—Were praising; throughout the seven days’ festival.

Singing.—Omit.

With loud instruments unto the Lord.—With instruments of strength to Jehovah. This curious phrase apparently means instruments with which they ascribed strength to Jehovah; that is to say, with which they accompanied their psalms of praise. (Comp. the many psalms which glorify the strength of the God of Israel—e.g., Psalm 29:1, “Ascribe unto Jehovah, ye sons of God, ascribe unto Jehovah glory and strength.”)

There is, however, something to be said for the Authorised Version. (Comp. 2Chronicles 5:12-13; 1Chronicles 15:28; 1Chronicles 16:42, from which it appears that the chronicler preferred music that was loud and strong.)

That taught the good knowledge of the Lord.—Rather, were showing good skill for (in honour of) Jehovah, in their chanting and playing. The king encouraged the musicians with kindly words of praise.

They did eat throughout the feast.—Literally, they ate the feast, like “they ate the passover.” The meaning is that the assembly ate the sacrificial meals, which were supplied from the flesh of the “peace offerings.” The phrase is peculiar to this passage. The LXX. has καὶ συνετέλεσαν, “and they finished:” a difference which implies no great change in the Hebrew writing, but is against the context.

Making confession.—LXX. rightly, ἐξομολογούμενοι. The meaning is “yielding hearty thanks,” “acknowledging “the Divine goodness. Everywhere else the Hebrew word means “to confess guilt” (Nehemiah 9:3; Leviticus 5:5; Numbers 5:7).

To keep.—Literally, to do or make.

Other seven days.—As a prolongation of the festivities. (Comp. 2Chronicles 7:9.)

With gladness.—Simhāh, an adverbial accusative. But some Hebrew MSS. express the with, as in 2Chronicles 7:10. The chronicler is fond of dwelling upon the joy of the ancient festivals, as though he would suggest greater whole-heartedness and magnificence to the people and princes of his own day.

And a great number of priests.—Literally, and priests had sanctified themselves in multitude, or to abundance. The priests no longer hung back as they had done previously (2Chronicles 30:3; 2Chronicles 30:15; 2Chronicles 29:34). There was now no lack of persons duly purified for the sacrifice of so many victims.

And their voice was heard.—The priestly blessing was a prayer that Jehovah would bless. (See Numbers 6:22-27.) That the prayer was heard on the present occasion, the writer infers from the progress of reform among the people, and the wonderful deliverance from Assyria, as related in the ensuing chapters.

Their prayer came up.—Entered into His holy dwelling (comp. Isaiah 18:6) into the heavens. Notice the characteristic omission of the sacred Name.