2 Chronicles 30

With the trumpets, and with the instruments ordained by David king of Israel. * See 1 Chron. xxv. 1. 6. These hymns and doxologies were in the nature of prayers to God, as Mr. Mede observes, book ii. chap* G. p. 3G5. most gracious invitation to repentance. For which they paid very dearly shortly after: Shalmancscr coming six years after this, and taking Samaria, and carrying the whole nation captive, (2 Kings xvii. 6. xviii. 10.) encouraged them to continue to instruct the people more fully in their duty, by commending them for their care and diligence; and promising, it is likely, to reward them, for what they had done in propagating the true knowledge of God. And they did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of their fathers.] Acknowledging his great goodness unto them, which is called confessing, in the holy language, (1 Chron. xvi. 23, 24.)

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JjLND Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh. I look upon the last words as signifying, that more particularly he wrote letters to these two tribes, as he sent messengers to the rest: for they were the tribes nearest to him. Whom he could not command, but only invite and admonish them of their duty. For they were bound by the law, as well as the people of Judah, (see ver. 5.) and great numbers of them had settled themselves in tho land of Judah, in the reign of Asa, (xv.9.) That they should come to the house of the Lord at Jerusalem, to keep the Passover unto the Lord God of Israel.] CHAP. XXX.] THE SECOND BOOK OF THE CHRONICLES. This was a festival that used to be celebrated in this very month wherein he began his reformation: which he resolved* therefore to keep with great solemnity; and it could be kept no where but at Jerusalem; whither he invited the Israelites to come: and it seems, Hoshea king of Israel, at this time, did not forbid the messengers of Hezekiah to come and invite them, nor his people to go; as Jacobus Capellus observes: which I cannot but look upon as a remarkable instance of God’s goodness towards this sinful people in the kingdom of the ten tribes, that he raised.up, at the very last *hen they were ripe for destruction, such a king to reign over them, as had so much goodness in him, that he did not hinder any. of his subjects who would go and worship at Jerusalem. Nor did he prohibit those from coming into his country, who were sent to invite them to it: so that the Israelites could not pretend they were compelled to be idolaters, for fear of the king’s displea 1 sure. r:.< •

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For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the Passover in the second month. The time being elapsed (by such means as here follow) for its observation in the first month (which was the proper season), he took adviec with those who were his proper council in such matters, to keep it in the next. For by the princes, and all the congregation in Jerusalem, are meant the great synagogue, consisting of the senate of that city, and the other senators called from other places. So Grotius understands it upon St. Matt. x. 17. And thus our Mr. Thorndike also, in fewer words; He means the consistory, called the princes, as they are called in the prophet Jeremiah, xxvi. 10, 11. (See Rites of the Church, p. 231.) For Jehoshaphat having settled judges in every city, it is likely they remained in some authority till this time.

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For they could not keep it at tJiat time. At the time appointed by the law, on the fourteenth day of the first month: for the reason here following. Because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together at Jerusalem.] Ahaz had made such confusion in the worship of God, by shutting up the doors of the temple (that no Divine service might be there performed), and by erecting idols every where, and many other ways; that as the. priests, by long disuse, could not be sanctified so soon as was necessary, nor the people have time to assemble: so the temple itself could not be purged till the sixteenth day of the first month, (xxix. 17.) and consequently the time was passed for keeping the Passover, which was to have been on the fourteenth: they thought it best therefore to adjourn it to the next month, rather than stay till the next year; especially since God himself allowed, in some cases, those that could not keep it in the first month to keep it in the second, (Numb, ix.) And what was allowed to particular persons, they thought might be allowed to the whole congregation of Israel.

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And the thing pleased the king and all (he congregation. The advice of the great council was approved by the king, and by every one else.

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So they established a decree. This was the work of a court, or great council. To make proclamation throughout all Israel.] By the king’s authority. vol. u. From Beer-sheba even to Dan.] From one end of the country to the other. That they should come to keep the Passover unto the Lord God of Israel at Jerusalem; for they had not done it of a long time in such sort as it was written.] The ten tribes had never kept it, since the division of the kingdom by Jerbboam’(at least not insuch’manner as the law prescribed), being hindered by his threatening interdicts from going to Jerusalem; as their forefathers were by their long tedious travels in the wilderness, (Josh, v.) - And as for Judah, it appears from ver. 26. they had never kept it with such solemnity, since the time of Solomon.'

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So the posts went with Hie letters from the king and his princes throughout all Israel and Judah. They sent posts, that timely notice might be given to every one; to prepare themselves for this service.’ And according to the commandment of the king, saying, Ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Israel, and he will return to the remnant of yon that are escaped out of the hand of the kings of* Assyria.] That is, Pul and Tiglath-pileser, who had carried a great many of them captive, (2 Kings xv. 29. 1 Chron. v. 26.)

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And be not ye like your fathers, and like your brethren, which trespassed against the Lord God of their fathers, who therefore gave them up to desolation, as you see. And would certainly give them up also, if they continued to provoke him, as they did.

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Noiv, be ye not stiff-necked,’ as your fathers were. . It is a metaphor (as I have observed elsewhere) from refractory oxen, which will not go forward; but withdrawtheir necks and their shoulders from the yoke, and go back-’ ward. But yield yourselves unto the Lord.] In the Hebrew, give your hand; concerning which phrase, see 1 Chron. xxix. 24. And enter into his sanctuary, which he hath sanctified for ever.] Come to worship at Jerusalem: which was the only’ place appointed by God for his service, as long as that law lasted. And serve the Lord your God, that the fierceness of his wrath may turn away from you.] Which otherwise was ready to make an utter end of them, as it had done of their brethren.

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For if ye turn again unto the Lord, your brethren i and your children shall find compassion beforeJhem that lead them captive, so that they shall come again into this land:? for’ the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.] - These were the contents of the letter, which Hezekiah sent throughout all Israel: concluding with a most exuberant grace (as Strigelius justly calls it), which not only pro-> mised to them that they should continue in their land; but they also, who were carried captive, should be restored to them. This, no doubt, Hezekiah had authority from God to declare to them, that he might move theinto repentance. For Moses had declared this, which Hezekiah applies to! them in their circumstances. •

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So the posts passed from city to city, through the country ofEphraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. Being long accustomed to serve other gods, their hearts were so hardened, that the generality of the ten tribes scoffed at this

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Nevertheless divers ofAsher,andManasseh, and of Zebitlun, humbled themselves, and came to Jerusalem. Here is not so much as one of Ephraim mentioned: but in some other tribes thcro were those found who laid to heart their apostacy, and came to Jerusalem, humbly begging pardon. Yet Ephraim is mentioned afterward as partaking of thepassover; (ver. 18.) some of them, it is likely, upon consideration following the example of their brethren, though at first they mocked at the message.

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Also in Judak the hand of God was to give them one heart to do the commandment of the king and of the princes. There was a marvellous unanimity in Judah, who were so obedient to the motions of the Divine grace (without which so great a change could not have been made), as generally to comply with the king’s proclamation, made with the consent of the princes. By the word of the Lord.] They looked upon it as, a Divine command, which was brought to them by that authority. And it appeared so to be, by the mighty power of God, which wrought their hearts to a cheerful obedience.

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And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation. This confutes the fancy of the Talmudists, who say, Hezekiah added a month to this year by intercalation; that is, made another month, Adar, which was the last month of the year; and so kept this Passover in the first month of the next year. But this is directly contrary to the express words of this verse, which says, they kept it in the second month. Nor is the opinion t of the Karaites truer, who fancy, that though they kept the Passover in the second month, yet they did not keep all the parts of it, but only offered the sacrifice of the paschal lamb; the feast of unleavened bread being performed in the first month. But this doth not agree with ver. 21. which saith expressly, " they kept the feast of unleavened bread seven days/'

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And they arose, and took away the altars that were in Jerusalem, and all the altars for incense took they away J. They began as soon as they came to Jerusalem, to shew their zeal against idolatry, by throwing down the altars that Ahaz had erected in high places, either for sacrifice, or burning incense, which were very many. (See xxviii. 24.) And cast them into the brook Kidron.] They stamped them to powder, I suppose, and then cast it into this brook.

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Tlien they killed the pctssover on the fourteenth day of the second month: and the priests and Levites were ashamed. They blushed to see the people so forward, and themselves so negligent. And sanctified themselves, and brought in the burnt-offerings into the house of the Lord.] They that had not done it already (xxix. 34. and ver. 3. of this chapter) now sanctified themselves, that they might perform their office; there being many sacrifices to be offered upon this day. (Sec upon Deut. xvi. 2.)

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And they stood in their places, after their manner, according to the law of Moses, the man of God. That they might dispatch their business the more readily. Tlie priests sprinkled the bhod, which they received of the Iiand of the Levites.] Private persons, as well as the Levites, might receive the blood from the beast, but the priests alone could sprinkle it.

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For there were many in the congregation that were not sanctified; therefore the Levites had the charge of the killing of the passover. The passover doth not only signify the paschal lamb, but all the sacrifices that accompanied it, as I have shewn in the forcnamed place, (Deut. xvi. 2.) For every one that was not clean, to sanctify them unto the Lord.] Abundance of the people that came to keep this Passover were not clean; and therefore there needed the more sacrifices to be offered for their cleansing, which was one reason why the Levites were employed in it, otherwise there had not been a sufficient number to perform this duty.

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For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves. And therefore ought not, according to the law, to have come to fc the sanctuary, much less eaten the passover. Yet did they eat the passover otherwise than it was written.] They did not understand, after such a long night of ignorance and superstition, what ceremonies were required for their cleansing; or rather, they had not time to use them. Yet, having an eager and pious desire to commemorate their wonderful deliverance out of the Egyptian bondage, they were permitted in their uncleanness to eat the passover, lest they should be discouraged, if they were denied it, in their return to the true religion. But Hezekiah prayed for them, saying, Tlie good Lord pardon every one.] He had a confidence that God was so gracious, that he would not stand strictly upon thd observation of external rites, when he saw men’s hearts honest and upright.

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That prepareth his Jieart to seek God, the Lord God of his fathers. Who with pure and holy intentions came disposed to worship God, and acknowledge him to be the Lord. Though he be not cleansed according to the purification of the sanctuary.] But wanted such ritual purifications as were required of those that were admitted to worship God at the sanctuary.

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And the Lord hearkened to Hezekiah, and healed the people. Some imagine that God smote them with some disease, because of their impurity, which upon his prayer was cured. But the Scripture uses this phrase, for granting pardon, and freeing men from the guilt of sin, as is apparent from Isa. vi. 10. " Lest they should be converted, and be healed;" i. e. pardoned.

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And the children of Israel, that were present at Jerusalem, kept the feast of unleavened bread seven days with great gladness. Which was appointed to be observed after the killing of the passover. (Sec Exod. xii. 15, 16, &c.) And the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord.] All the seven days they sang praises to God with music, when the sacrifices were offered.

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And Hezekiah spake comfortably unto all the Jjevites that taught the good knowledge of the Lord. He

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And the whole assembly took counsel to keep other seven days. They advised, it is likely, with those mentioned ver. 2. And they kept other seven days with gladness.] They did not observe other seven days of unleavened bread, but offered sacrifices, with praises and thanksgivings, and feasting seven days.

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For Hezekiah king ofJudah did give to the congregation a thousand buttocks, and seven thousand sheep; and the princes gave to the congregation a thousand buttocks, and ten thousand sheep.] Part of these sacrifices was offered unto God, and the priests had another part, and the rest was distributed to the multitude, that they might feast and be merry all the seven days, which was an extraordinary solemnity; but by this means not only all the Israelites were provided for who kept this great feast, but all the strangers also that came with them to Jerusalem. And a great number of the priests sanctified themselves.] So that there was a sufficient number to offer the sacrifices, and to sprinkle the blood, though not to flay them all.

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And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.] From hence we may conclude, that many strangers that were in the kingdom of Israel became proselytes, at this time, to the true religion revived in Judah.

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So there was great joy in Jerusalem: for since tlie time of Solomon, tlie son of David king of Israel, there was not the like in Jerusalem. He held a wonderful great feast for a vast number of people fourteen days, as we read 1 Kings viii. 65.

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Then the priests the Levites arose and blessed the people. That is, such of the Levites as were priests stood up and dismissed the congregation with a blessing: for it was their office alone to bless, (1 Chron. xxiii. 13.) and this blessing is ordained in the law of Moses, by a Divine commandment, (Numb. vi. 22, 23.) and was continued by them as long as the sanctuary stood. Yea, it was used, if we may believe the Jews, not only in the temple, but in the synagogues; not only in the land of Canaan, but in all countries where they met to worship God, and they think themselves bound to it by the Divine law. (See Campegius Vitringa, in his book de Synagoga Veteri, par. ii. lib. iii. cap. 20.) And their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven.] This shews that their blessing was a prayer to God to bless them, of which the blessing ordained by Moses is a proof. And, perhaps, God at this time, by some visible token, testified his acceptance of them: but it is not likely the Divine writer would have concealed such a miracle.

And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all, this con tinued until the burnt-offering ivas finished.* They all adored, as soon as the sacrifice and the praises of God began: and continued praising God till all was done.

And when they had made ail end of offering, the king, and all that were present with him, botved themselves, and tvorshipped. As they began so they concluded the service, with adoration of the Divine Majesty.'

Moreover, Hezekiah the king and tJie princes. Who now joined with him in furthering the reformation. Commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the seer.] These were the prophets who composed the songs that the Levites sung, as I observed upon 1 Chron. xxv. G. But the author of the psalms ascribed to Asaph (in the book of Psalms), seems to be one that lived in aftertimes: perhaps of the same family with this famous Asaph, who lived in David’s days, and so called by his name. And they sang praises tvith gladness, and they bowed their heads and tvorshipped.] Not only upon this day, but continually, as David had appointed; and Jehoshaphat in his reign restored, (xx. 19, 20.) But this order had been interrupted in the time of succeeding idolatrous princes, especially in the time of Ahaz; but now revived by this good king Hezekiah. * •••/ •’••''

Then Hezekiah answered and said, Now ye have consecrated yourselves unto the Lord. By offering sacrifices of reconciliation with him, whom they had acknowledged to be their Lord; and were anew entered into their office. - < Come near, and bring sacrifices and tJiank-offerings into the hotiseofthe Lord. And the congregation brought in sacrifices and thank-offerings.] These were peace T offenrigs, whereby they acknowledged God’s great goodness to them: and gave him thanks for this happy, change of religion. And as many aswere of a free heart, burnt-offerings.] These were not like the’sacrifices Of thanksgiving, as Kimchi observes, which were in great part eaten by the offerers: for burnt-offerings were entirely consumed upon the altar, in honour of God: and therefore it argned greater piety and largeness of heart to offer them.

And the number of the burnt-offerings, which the congregation brought, ivas threescore and tenbullocks, a hundred rams, and two hundred lambs: all these were for a burnt-offering to the Lord.] These were not so many in number as had been offered in former times; for the nation was now grown poorer, in comparison to what it was heretofore.

And the consecrated things were six hundred oxen, and three thousand sheep. All these were devoted to the service of God, besides the burnt-offerings beforementioned.

But the priests were too few. For they who had sacrificed to idols were excluded from their ministry: and they who had not, were not allprepared and sanctified to do their duty. For it appears by what follows, they were backward unto this work to which Hezekiah called them; i-/#t//lIZ.t7Li kJy IVi and therefore could not prepare all the burnt-offerings, (which was their proper work, Lev. i.5.) much less all the other sacrifices, which were numerous. So that they could not flay all the burnt-offerings.] This was the work of the priests, (Lev. i. 6.) and could not be done but by those who were skilful in the business. So Bochartus observes out of the heathen poet, that it was practiced with great art and industry (MlotvXXovt Imaraixivwc) by those who had knowledge and skill to do it dexterously, (iiierozoicon, par. L lib. ii. cap. 33. p. 324.) Wherefore their brethren the Levites did help them till the work was ended.] In cases of great necessity, they did not stand nicely upon the observation of the ceremonial law. For both now", and in the days of Josiah, (xxxiv. 11.) some things were admitted, which that law did not allow. For, as now the Levites flayed the sacrifices, (which was the work of priests alone, Lev. i. 6.) so all the people were allowed to keep the Passover in the second month; and the Levites offered the paschal lambs, which were brought by those that were unclean, and the unclean ate them. And until the other priests had sanctified themselves.’] Then the Levites might no longer continue to do their proper work. For the Levites were more upright in heart to sanctify themselves than the priests.] In the foregoing reign, as Jarchi thinks, such as feared God (that is, would not worship idols) were forced to conceal themselves, and lie hid: so that when Hezekiah came to the crown, they did not presently appear, nor were they forward to be cleansed and sanctified. But the Levites were jnen of greater integrity than the priests: at least there were more men of zeal found among them, that readily offered themselves to the service of God/ (See xxx. 17.)

Aiidalso the burnt-offerings were in abundance, with the fat of the peace-offerings, and the drink-offerings for every burnt-offering,. This is another reason why the number of the priests was not sufficient to discharge the work of this day: because there were not only abundance of burnt-offerings to be flayed, but the fat of peace-offerings to be burnt, and a drink-offering to attend every burntoffering/ which must necessarilyemploy many hands.

And Hezekiah rejoiced, and all the people, that God had prepared the people.". Had given this good mind to them, to join so forwardly in this reformation. For the thing was done suddenly.] Which argued a Divine motion; whereby they were excited without long persuasions. CHAP. XXX..