Exegetical and Hermeneutical Commentary of 2 Chronicles 30:22
And Hezekiah spoke comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.
22. that taught the good knowledge of the Lord ] R.V. that were well skilled in the service of the LORD.
and they did eat seven days ] R.V. So they did eat for the seven days, i.e. the usual seven days of unleavened bread.
pace offerings ] R.V. sacrifices of peace offerings; cp. 1Ch 16:1.
making confession ] Or “giving thanks” R.V. mg. LXX. .
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 works 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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
u “ad cor”, Pagninus, Montanus, &c.
Fuente: John Gill’s Exposition of the Entire Bible
(22) Spake comfortably.See margin, and comp. Isa. 40:2.
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 , and they finished: a difference which implies no great change in the Hebrew writing, but is against the context.
Making confession.LXX. rightly, . The meaning is yielding hearty thanks, acknowledging the Divine goodness. Everywhere else the Hebrew word means to confess guilt (Neh. 9:3; Lev. 5:5; Num. 5:7).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Hezekiah spake comfortably unto all the Levites Hebrew, spoke to the heart. He spoke encouraging and cheering words to them, commending their zeal and wisdom.
That taught the good knowledge of the Lord Rather, who were proficient in a good understanding of Jehovah; that is, well skilled to perform their part of the sanctuary service.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ch 30:22. Hezekiah spake comfortably, &c. For Hezekiah had with gentle discourse persuaded the Levites, who were intelligent in divine things, that they should celebrate the festival seven days, and offer peace-offerings and thanksgivings to the Lord God of their fathers. Houbigant.
REFLECTIONS.1st, Hezekiah sends messengers with circular letters, not only through Judah, but the cities of Israel. He wanted not the Israelites to return under his government, but to seek the favour of that God whom they had forsaken. He exhorts them to embrace the present opportunity, and, by an unfeigned surrender of themselves to God, continue no longer rebellious and stiff-necked as their fathers, lest their obstinacy should end in their ruin. Severe had been the corrections which they had endured for their apostacy; a small remnant of them only now remained. Their sufferings at least should make them wise, and engage them to seek the slighted sanctuary of God: and highly was it their interest, as well as duty; for, by no other means could they hope to avert the fierce wrath of God gone forth against them. But if now they humbled themselves, God would remember his covenant with their fathers, and shew himself gracious and merciful according to the promises, and not turn his face from them in anger, but lift up the light of his countenance to comfort them, and restore their brethren from captivity. Note; (1.) It is never too late for the sinner to return, while the calls of grace sound in his ears, and the promises afford a ground of hope. (2.) Nothing can so strongly prove the desperate stubbornness of the sinner’s heart, as his insensibility to the gracious invitations of God. (3.) Impenitence persisted in, must necessarily be fatal. (4.) When we have done all that we can to beseech men by the mercies of God to return to him, if they obstinately refuse, their blood then is on their own heads; we are free.
2. The messengers meet with very different entertainment. The king of Israel gave them no obstruction in the execution of their commission; yet the people of Ephraim and Manasseh, and the rest in general, not only slighted the message, but derided the messengers. Some, however, felt the weighty contents of the letters, and with deep humiliation gladly embraced the opportunity of coming to Jerusalem to keep the passover. The men of Judah were happily more nearly unanimous; God bowed their hearts as the heart of one man, to come, according to God’s word and the king’s command, to the solemn festival. Note; (1.) It is no uncommon thing for the messengers of God to be mocked for their message’ sake. (2.) Their disease seems very desperate, who thus impiously reject the only method of cure. (3.) When God brings a sinner to humiliation, then there is hope. (4.) If any man be inclined or enabled to return to God, this must be acknowledged as his gift.
2nd, A vast congregation being assembled,
1. They prepared for the celebration of the passover, by removing every idol altar that was found in Jerusalem. Note; When we truly return to God, it will be our care to put away iniquity from us.
2. The zeal of the people shamed the priests and Levites, and stirred them up with earnestness to sanctify themselves, that they might be ready for their work; the Levites to bring, and the priests to sprinkle, the blood of the sacrifices. Note; (1.) The hope of the sinner is this blood of sprinkling. (2.) The zeal of others should provoke us to jealousy and emulation.
3. Because many masters of families were ceremonially unclean, the Levites killed the passover for them; yet were they admitted to eat it, though they were not prepared according to the divine prescription.
4. Hezekiah, who observed the irregularity, failed not to cry to God to pardon it. The shortness of the notice permitted not those who in sincerity desired to please God, to be cleansed according to the purification of the sanctuary; he, therefore, prays the good Lord that it might be forgiven. Note; If our souls are simply desirous to seek God, he will pity and pardon our infirmities.
5. In answer to Hezekiah’s prayers, God healed the breach that their sin had made, and graciously embraced them in the arms of his pardoning mercy.
3rdly, The seven days of unleavened bread followed the passover, and they were spent in sacrifices and holy joy before the Lord. Hezekiah nobly supplied the altar with a thousand bullocks, and seven thousand sheep, for peace-offerings, and the people with provision; and the princes, quickened by his zeal, emulated his example. The Levites, comforted and encouraged by the king, diligently instructed the people in the sacred word of God, and assisted them in their devotions; while they confessed their sins, and acknowledged the undeserved mercy which they now experienced; and every day they praised God in psalms, and made melody in their hearts unto God. Great was the joy of all the assembly; and, happy in the service, they prolonged it seven days more, and then parted, after the priests had pronounced the benediction, and God from heaven had ratified the blessing. Note; (1.) They who are great are especially called to be generous. (2.) When we appear before God, it becomes us to rejoice in his mercy. (3.) A word of comfortable encouragement is the meed due to faithful labourers. (4.) In all our approaches to God, confession of sin ought never to be forgotten. (5.) They who truly love God’s service will not think any time spent in it long. (6.) When God”s ministers bless in his name, he will confirm their word, and bestow the benediction which they pronounce.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 426
DELIGHT IN ORDINANCE
2Ch 30:22-23. They did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of their fathers. And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.
IN this chapter, and in that which precedes it, we are informed that Hezekiah, as soon as he came to the throne, set himself to repair the temple, which during the reign of his father Ahaz had been greatly neglected, and to restore the worship of Jehovah, which had been utterly superseded by the worship of idols. He lost no time in sanctifying the vessels which had been desecrated and defiled: and he appointed a feast unto the Lord, to be observed by all his people.
Now here we have,
I.
A most valuable record
That we may view it in all its parts, let us distinctly notice,
1.
The feast appointed
[It was the passover, and the feast of unleavened bread which was invariably connected with it. The feast of passover commemorated the redemption of Israel from Egypt; and the feast of unleavened bread intimated the holiness which became the people who had been so redeemed. But the time for observing these feasts was past. The passover should have been killed on the fourteenth day of the first month [Note: Exo 12:6.]; and on the same day, at even, should the feast of unleavened bread have commenced [Note: Exo 12:18.]: but it was not practicable to get the temple ready by that time; and therefore Hezekiah applied to the nation at large the liberty conceded to individuals; in case they were incapacitated for the observance of the feast at the proper time, to observe it in the second month [Note: ver. 14. with Num 9:10-11.]. Even this delay was not sufficient for all who were desirous of observing the feast; so that many came up to it without that measure of purification which the law required: and it was only in answer to Hezekiahs prayer that this violation of the law was pardoned [Note: ver. 1720.]. But the zeal of Hezekiah was truly commendable. Indeed, he was not satisfied with summoning his own subjects to the feast: he sought to bring also his brethren of the ten tribes to a participation of the same holy exercises and heavenly enjoyments: and, though his messengers were laughed to scorn and mocked by many, there were many who accepted his invitation, and availed themselves of the opportunity afforded them of serving and honouring the Lord God of their fathers [Note: ver. 10.].]
2.
The observance of it
[A spirit of piety prevailed to a very great extent: all, king, princes, priests and people, seemed to vie with each other in their endeavours to exalt and honour God: and in their services we behold that which gives to every service its highest valuea due mixture of humiliation with their gratitude and joy: they did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of their fathers [Note: ver. 22.]. This is a point deserving of most especial notice. Humility is the characteristic feature of the worship in heaven: for all, whether saints or angels, fall upon their faces before the throne, whilst with united voices they sing praise to God and to the Lamb [Note: Rev 5:8; Rev 7:11.]. Such was the worship of all the assembly at this time; and it was productive of the most exalted joy [Note: ver. 26.]: for every prayer they offered entered into the ears of the Lord of hosts, and descended in blessings on the heads of those who offered it [Note: ver. 27.].]
3.
Its continuance
[According to the original institution, the feast was to last but seven days: but so full of joy were their souls, that the whole assembly took counsel, after the example of Solomon, to protract it seven more days [Note: ver. 23. with 1Ki 8:65.]. And not only did Hezekiah and the princes concur in this proposal, but, by their extraordinary liberality, they enabled the congregation to carry it into effect: for Hezekiah gave them one thousand bullocks and seven thousand sheep; and the princes gave one thousand bullocks and ten thousand sheep. During the whole of this time, even fourteen days, were the same holy exercises continued, none grudging the time that was lost to their worldly occupations, or becoming weary of an employment so foreign to their former habits.]
And who does not see in all this,
II.
A most instructive lesson?
Surely here is a lesson,
1.
To the higher ranks of society
[Behold the king and the princes exerting all their influence to diffuse throughout the land a spirit of piety; and not in their own land only, but throughout a nation that was hostile to them [Note: 2Ch 28:6; 2Ch 28:8.]. What an example was here to all, however exalted their rank, or powerful their authority! And can wealth or power be better employed than in such acts as these? But let it not be supposed that this example is instructive to kings and princes only: whatever be the measure of our property or influence, our obligation to improve them for the diffusion of religion is still the same; and our liberality should be according to our power, whether it be more or less. True, indeed, if we engage with holy zeal in the service of our God, we may expect that an ungodly world will laugh us to scorn and mock us. But we should rise superior to such treatment, and rejoice that we are counted worthy to suffer shame for Christs sake. Our only thought should be, How we may honour God: and, if only He be glorified, we should not regard any sacrifice which we may be called to make for so desirable an end.]
2.
To the community at large
[Here we see how we should perform our religious duties. Not that it would be advisable for us to protract them to an inconvenient length; or to neglect our worldly callings, for the sake of prosecuting beyond reasonable bounds the services in which we are engaged. There is a season for every thing; and every duty should be attended to in its season. We are to labour six days, so far as the necessities of ourselves and our families may require it, and to rest on the Sabbath-day: but we may, and must, carry the spirit of religion into every thing, and in that sense protract our religious services to the latest hour of our lives. Nor should we grudge a reasonable portion of our time to religious ordinances, whether public or private. Beyond all doubt, we should consecrate a portion of every day to the immediate service of our God; and be willing, also, to it: but it is the service of the heart which God now chiefly requires; and that can never be carried to excess. We must, however, especially take care to combine with every service a due measure of penitential sorrow. We must never for a moment forget that we are sinners; nor ever offer to God any sacrifice of which penitential sorrow does not form a very essential part.
And now, what shall I say to you, my Brethren? Would to God that I could see you all in the very frame in which the whole people of Israel were on this occasion! And is there not abundant reason for it? Is not the restoration of divine ordinances, after so long a suspension of them, a blessing? Above all, Is not Christ our Passover sacrificed for us? and is not this a call to keep the feast? Let us, then, keep it, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. Then may you hope, that your joy, like Israels, shall be full; and shall be not only a preparation for future blessedness, but also an earnest of heaven in your souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ch 30:22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.
Ver. 22. And Hezekiah spake comfortably to all the Levites. ] Heb., To the heart of all the Levites: he cheered them up, and encouraged them to do their work lustily, promising them his best assistance. Few such princes. Some a sense the words thus: He spake unto them words piercing to the heart, that they should take upon them and continue the care of instructing the people. Others thus: He instructed them in the free grace and rich mercy of God, who accepteth of those that are upright in heart, though there may be some outward failings. A most comfortable doctrine indeed.
That taught the good knowledge of the Lord.
a Cajetan.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
comfortably. Compare Isa 40:2.
offering. Hebrew. zabach. App-43.
Fuente: Companion Bible Notes, Appendices and Graphics
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
Reciprocal: Gen 34:3 – kindly unto the damsel Exo 18:12 – Aaron Lev 10:11 – General Jos 7:19 – make 1Ki 3:15 – peace offerings 2Ch 17:7 – to teach Neh 8:9 – the Levites Psa 119:99 – than all Pro 28:12 – righteous Mal 2:7 – the priest’s Heb 8:11 – Know the
Fuente: The Treasury of Scripture Knowledge
2Ch 30:22. Hezekiah spake comfortably unto all the Levites Commended them for their care and diligence, and thereby encouraged them to a cheerful and diligent attendance upon their holy ministrations, and to continue to instruct the people in their duty, promising, it is likely, to reward them for what they had already done. 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. Princes and magistrates, by encouraging faithful and laborious preachers of Gods word, greatly promote the kingdom of God.