Exegetical and Hermeneutical Commentary of 2 Chronicles 30:13
And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
13 27 (not in 2 Kin.). Hezekiah’s Great Passover
13. the feast of unleavened bread ] In the “Passover” were united two separate “feasts,” (1) the eating of the lamb on the fourteenth of Nisan, (2) the eating of unleavened bread from the fourteenth to the twenty-first of Nisan. The combined Feast was sometimes called “the Passover” and sometimes (as here) “the feast of unleavened bread”; cp. Exo 12:1-14; Exo 12:17-20, and note that the intervening verses, 15, 16, bind the two feasts into one celebration.
Fuente: The Cambridge Bible for Schools and Colleges
And there assembled at Jerusalem much people,…. Out of the several tribes:
to keep the feast of unleavened bread: the passover, which was eaten with unleavened bread:
in the second month: the month Ijar:
a very great congregation; such as had not been seen on such an occasion for many years.
Fuente: John Gill’s Exposition of the Entire Bible
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). is here a substantive: places for incense-offerings (cf. Ew. 160, e), and denotes altars intended for the offering of the .
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 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). , stat. constr. before the noun with a preposition, stands as neuter substantively: there was a multitude in the assembly who… , in 2Ch 30:18 is to be taken in a similar manner, not as an adverb (Berth.). is in apposition to , 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 ; but that division seems merely to have arisen from ignorance of the construction heekiyn -l|baabow, of the fact that stands before a relative sentence without , like in 1Ch 15:12, and is certainly wrong. If we separate from what follows, we must, with Aben Ezra, supply , and make (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. , 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 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 , “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 , to hold the festal sacrificial meal, is formed after , 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. , and acknowledged the Lord, the God of their fathers. 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Celebration of the Passover. | B. C. 726. |
13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation. 14 And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. 15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD. 16 And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites. 17 For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the killing of the passovers for every one that was not clean, to sanctify them unto the LORD. 18 For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one 19 That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. 20 And the LORD hearkened to Hezekiah, and healed the people.
The time appointed for the passover having arrived, a very great congregation came together upon the occasion, v. 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, v. 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 (v. 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 (v. 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, v. 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, v. 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 i. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
2Ch 30:13
Passover kept – Verses 13-27
The Scriptures say “much people” gathered in Jerusalem for the feast of unleavened bread, which followed immediately after Passover. Though the priests and Levites had, most of them, sanctified themselves, and the sanctuary had been cleansed, there were still vestiges of idolatry throughout the city. These people went through Jerusalem and tore down the altars of incense erected in every street (2Ch 28:24), and cast them into the brook Kidron.
Thus they prepared to observe the Passover, which was killed on the evening of the fourteenth day of the second month, just a month from the time it was ordinarily observed.
So diligent were the people to sanctify themselves and keep the Passover the priests and Levites were made ashamed of their own delay and indifference to prepare themselves for the feast. So they sanctified themselves and stood in their places to offer the burnt offerings and to sprinkle the blood of their lambs. The Levites took the blood and brought it to the priests, who applied it as the law stipulated in the keeping the Passover.
Some of those who attended at the last had come without sanctifying themselves, but they were allowed to eat the Passover anyway.
The Levites prepared their lambs for them. They seem to be some of the people who earlier had laughed and mocked at the king’s postmen, but in the end had changes of heart and came to the feast at Jerusalem, though not sanctified. they were out of the tribes of Ephraim, Manasseh, Issachar, and Zebulun. Hezekiah, himself prayed for them, “The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary.” The Lord heard the king’s prayer, and healed the uncleanness of the people. This indicates the real motive of true worship, for God looks for clean hearts rather than clean bodies (Act 10:35; 1Sa 16:7).
The feast proceeded for its full seven days, the people demonstrating great gladness. At the end they wanted to continue, so the king consulted with the princes and the assembly and proclaimed an additional seven days.
It continued with unabated gladness and joy. Hezekiah spoke comforting words to the hard-working Levites, and they taught the people the word of God, as they were intended to do in their office. The people feasted and made their peace offerings, and confessed their sins and the sins of their fathers. The Lord’s praises were sung and taught throughout the time.
The well-to-do contributed to the feast Hezekiah himself contributed a thousand bullocks and seven thousand sheep. The princes also contributed a thousand bullocks and ten thousand sheep. Many of the priests were sanctified, dedicated again to the Lord’s service.
People of Judah, people of Israel, and strangers out of both kingdoms joined gladly in the feast. It was the most spectacular and successful keeping of the Passover and feast since the days of David and Solomon. The priests and Levites rose up and blessed the people, and their voice and their prayers came up to god’s holy dwelling place, to heaven.
Some lessons: 1) those who have the gospel should urge others to accept it too; 2) though the lost may mock and scoff some will be convicted and accept the Lord after all; 3) zeal on the part of some will cause others to be more concerned for the Lord also; 4) real revival is not a quick flash and soon gone, but it evinces real and lasting joy and gladness in the revived.
Fuente: Garner-Howes Baptist Commentary
THE PASSOVER AT JERUSALEM (2Ch. 30:13-22).
(13) Much people.A very great congregationa congregation in great multitude (lrb md). (See on 2Ch. 30:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Joyful Celebration
v. 13. And there assembled at Jerusalem much people, v. 14. And they, v. 15. Then they killed the passover on the fourteenth day of the second month; and the priests and the Levites were ashamed, v. 16. And they stood in their place after their manner, v. 17. For there were many in the congregation that were not sanctified, v. 18. For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, v. 19. that prepareth his heart to seek God, the Lord God of his fathers, v. 20. And the Lord hearkened to Hezekiah and healed the people. v. 21. And the children of Israel, v. 22. And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the Lord, v. 23. And the whole assembly, v. 24. For Hezekiah, king of Judah, v. 25. 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 v. 26. So there was great joy in Jerusalem; for since the time of Solomon, the son of David, king of Israel, there was not the like in Jerusalem, v. 27. Then the priests, the Levites,
Fuente: The Popular Commentary on the Bible by Kretzmann
What a beautiful representation is here made of the church. Who but must have prayed for the sanctifying influence of the divine presence in such an assembly?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 30:13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
Ver. 13. A very great congregation. ] Brought thither by God’s holy hand; 2Ch 30:12 yea, the arm of the Lord was revealed unto them. Isa 53:1
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2Ch 30:13-22
2Ch 30:13-22
ISRAEL AGAIN KEPT THE PASSOVER
“And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly. And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of Jehovah. And they stood in their place after their order, according to the Law of Moses the man of God: the priests sprinkled the blood which they received of the Levites. For there were many in the assembly that had not sanctified themselves: therefore the Levites had the charge of killing the passovers for every one that was not clean, to sanctify them unto Jehovah. For a multitude of the people, even many of Ephraim and Manasseh, Isaachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Jehovah pardon every one that setteth his heart to seek God, Jehovah, the God of his fathers, though he be not cleansed according to the purification of the sanctuary. And Jehovah hearkened to Hezekiah, and healed the people. And the children of Israel that were at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised Jehovah day by day, singing with loud instruments unto Jehovah. And Hezekiah spake comfortably unto all the Levites that had good understanding in the service of Jehovah. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and making confession to Jehovah, the God of their fathers.”
“They killed the passover on the fourteenth day of the second month” (2Ch 30:15). Even in this Hezekiah followed closely the instructions of Moses in the Pentateuch (Num 9:11).
“The good Jehovah pardon” (2Ch 30:19). The RSV very properly has the good Lord here which is a far better translation. “This expression is found only here in the O.T., but it has now become proverbial.”
This celebration of the passover two long generations prior to Josiah is an acute embarrassment to the radical critics and their fairy tale regarding that P Document discovered in the temple during Joisah’s reign; and their knee-jerk response to everything in God’s Word that contradicts their false allegations was clearly stated by Jacob M. Meyers who wrote that, “They hold that the Chronicler transferred to Hezekiah … the religious celebrations of Josiah, notably this one.” Such a false allegation as that one, however, is only a rather timid and somewhat clever way of calling the Chronicler’s report here a lie. We believe the lie is that of the radical critics, not that of the Chronicler.
We are very thankful that present-day scholars are turning away from the gross errors advocated by the International Critical Commentary. Jacob M. Meyers in The Anchor Bible makes the truthful observation that:
“THERE IS NO REASON TO BELIEVE THAT THE CHRONICLER INVENTED THE STORY.”
It is distressing to this writer that commentators who claim to be Christians will pose a snide question regarding this passover, asking, “Is this alleged event fact or fiction”? and leave the question unanswered. More and more great scholars of the present day are beginning to see the truth regarding the accuracy of what we find in the Bible (all of it).
E.M. Zerr:
2Ch 30:13. Unleavened bread refers to the same occasion as the passover in verse 2. See the comments on this subject at 2Ch 8:13.
2Ch 30:14. The altars were those that had been put there for idolatrous worship, whether for the burning of animals or incense. Kidron was a brook or depression near the city, and used as a dumping ground for these corruptions.
2Ch 30:15. The second month was substituted in the place of the first month, which was the original date. But we should bear in mind that the Lord was the one who made the substitution. (Num 9:10-11.) Man has no right to make any change in the divine ordinances, but when God makes a change, it is not only right but necessary to observe the change. Were ashamed refers to the humility of mind with which the priests made themselves fit to partake of the passover. Here it was, a whole month after they should have done it, but were unfit for the service on account of their uncleanness. Now that God had graciously allowed them “another chance” to perform the required service, it was fitting that they do so with deep humility.
2Ch 30:16. This verse reports the regular procedure that was according to the law of Moses. Leviticus 1 shows that it was the duty of the priests to handle the blood of the animals, after the givers had done the killing. Thus far, then, the performances going on were as originally ordained by the law.
2Ch 30:17. This verse reports a change in the original ordinance. The chapter in Leviticus referred to above shows that the man bringing the beast for sacrifice was the one to do the slaying, then turn it over to the priest. But an unclean person was not allowed to do this killing. There were some of the private individuals who were not clean, and others in their class or rank did the killing for them.
2Ch 30:18. Strictly speaking, if a Jew did not find himself fit to kill the animal, neither should he have considered himself fit to eat of it. But human imperfection manifested itself in this instance, and many who were not qualified to slay their beast went ahead anyway and ate of it. The inspired writer says that in so doing they ate of it otherwise than it was written. God is merciful to his creatures and suffers many things that are short of duty. The whole situation as Hezekiah faced it was so out of order that much allowance was made. These people who ate of the passover while unclean did wrong, and the fact is not overlooked; but the king was a righteous man and prayed for them, thus acting in the role of a mediator.
2Ch 30:19. The prayer of Hezekiah was on condition that the people bring their hearts into the proper attitude toward God, even though their bodies at that particular time were not ceremonially cleansed.
2Ch 30:20. The prayer of Hezekiah was heard as an intercessor or mediator for the people, and they were healed, which means the Lord removed all of the disqualifications from them without requiring them to go through any further ceremonies.
2Ch 30:21. Some of the musical instruments were larger than others, and would make a stronger sound. They were the ones used on this occasion. The Levites as a tribe, and that part of the tribe qualified to act as priests (the descendants of Aaron), were so glad because of the goodness of God, that they combined their more important instruments with their praise. Day by day means they performed this each day of the feast.
2Ch 30:22. The entire period of the feast was one of joy and gladness and praise to God. Spake comfortably means he had a “heart to heart” talk with them. He spoke to the Levites –not to the whole tribe in this case, but to the ones that taught, and Lev 10:11, Deu 17:9, and Mal 2:7 shows that it was the priests who were to do the teaching. The peace offerings that were offered in connection with their confessions are described in Leviticus 3.
Fuente: Old and New Testaments Restoration Commentary
Whole-hearted Seeking of God
2Ch 30:13-27
As necessary preliminary to the right observance of the approaching feast, the removal of the altars erected by Ahaz was resolved upon. The feast and its antitype can be observed only as the leaven of evil is put away, 1Co 5:7. So great was the zeal of the people, that it shamed the priests and Levites into a new earnestness. There were irregularities in the celebration, as, for instance, the Levites slaughtered the paschal victims for every one that had not passed through the usual process of ceremonial cleansing. But the intention of the crowds was right, and in answer to Hezekiahs prayer, no penalty was inflicted for these violations of the prescribed ritual. Another proof is thus afforded that the main thing with God is the attitude of the heart, Psa 69:31.
When spiritual captivities are turned, there is an outburst of singing. Each great revival has had its Gregorian chants, its Luthers hymns, its Charles Wesley, its Havergal, its Sankey.
The immense numbers of slaughtered beasts were necessitated by the presence of vast multitudes of people, who needed to be supported while at Jerusalem. Only a small portion of the animal was presented on the altar, the remainder being eaten by the offerers.
Fuente: F.B. Meyer’s Through the Bible Commentary
there assembled: Psa 84:7
the second month: 2Ch 30:2
Reciprocal: Lev 8:3 – General 1Ki 8:65 – a great 2Ki 23:22 – of the kings 2Ch 7:8 – a very great