5<\/strong>. to make proclamation<\/em> ] A phrase characteristic of the Chronicler.<\/p>\n they had not done it of a long<\/em> time in such sort as it was written<\/em> ] R.V. they had not kept it in great numbers in such sort as it is written<\/strong>. The statement applies to Israel, not to Judah; for the first time an attempt is made to draw Israel en masse<\/em> to a regular Passover at Jerusalem. R.V. mg. however agrees with A.V. in reading “of a long time” for “in great numbers.”<\/p>\n They had not done it … – <\/B>Some prefer, they had not kept it in full numbers, as it was written – i. e. they (the Israelites of the northern kingdom) had not (for some while) kept the Passover in full numbers, as the Law required.<\/P><\/p>\n They established a decree; <\/B>they fixed this resolution. In such sort as it was written, i. e. so as God had commanded them to do it, to wit, that all the males in Israel should do it; which express command of God they ought to have obeyed, rather than the wicked commands or edicts of men to the contrary; which was both the judgment and practice of the priests and Levites, and other godly Israelites, as is manifest from 2Ch 15:8<\/span>, &c. <\/P> <\/p>\n So they established a decree, to make proclamation throughout all Israel<\/strong>,…. Passed a vote, that heralds should be appointed and sent to proclaim it throughout the land, that all might know it, and none plead ignorance:<\/p>\n from Beersheba even to Dan<\/strong>; the one being the southern and the other the northern boundary of the whole land of Israel:<\/p>\n that they should come to keep the passover unto the Lord God of Israel at Jerusalem<\/strong>: the only proper place where it was to be kept:<\/p>\n for they had not done it of a long time in such sort as it was written<\/strong>; as prescribed in the law those of the ten tribes had not observed it from the time of the schism of Jeroboam, and many in the kingdom of Judah had neglected it, at least had not kept it as the law required; for the phrase which we render “of a long time” rather respects a multitude of persons than length of time, who had been very deficient in their observance of this ordinance; the Targum is, that<\/p>\n “many had not done it in its time, in Nisan,”<\/p>\n and suggests that it was kept twice this year, first in Nisan by a few, and now again in the second month Ijar, and which is the sense of some Talmudic writers p, but has no foundation in the text.<\/p>\n p T. Bab. Sanhedrin, fol. 12. 2.<\/p>\n They established the matter ( , Vulg. rightly, according to the sense, decreverunt <\/em>), to make proclamation throughout all Israel, from Beersheba to Dan (cf. Jdg 20:1<\/span>), that they should come to keep the passover. , for not in multitude had they celebrated it, as it is written. These words were interpreted as early as by Rashi thus: they had not celebrated it for a long time according to the precepts of the law, and were referred to the time of the division of the kingdom. But to this Berth. has rightly objected that the use of of time is unusual, and has correctly referred the words to the Israelites: they had not celebrated it in multitude, i.e., in the assembly of the whole people, as the law required. The words consequently tell us nothing as to the length of time during which it had not been celebrated in multitude: as to that, see 2Ch 30:26<\/span>. Still less does it follow from the words that under Hezekiah, after the restoration of the temple worship, the passover had not been yearly held. <\/p>\n (5) So they established a decree.<\/strong>And they decreed a proposal<\/em> (he<\/em>md dbr<\/em>).<\/em> (Comp. 2Ch. 30:8<\/span>; Psa. 105:10<\/span>, and hath decreed it unto Jacob for a law.)<\/p>\n To make proclamation.<\/strong>Literally, to make<\/em> a<\/em> voice pass.<\/em> (Comp. 2Ch. 24:9<\/span>; 2Ch. 36:22<\/span>.)<\/p>\n From Beer-sheba even to Dan.<\/strong>Reversing the ancient form of the phrase, to suit the present case. (Comp. Jdg. 20:1<\/span>; 2Ch. 19:4<\/span>.)<\/p>\n For they had not<\/strong> . . .<\/strong> written.<\/strong>Rather, For not in multitude<\/em> (larb<\/em>) had they kept it, according to the Scripture.<\/em> The people had not been in the habit of coming in their numbers to the feast. (Comp. the like use of larb<\/em> in 2Ch. 30:13<\/span>; 2Ch. 30:24<\/span>.) See the Law respecting the Passover, Exo. 12:1-20<\/span>; Deu. 16:1-8<\/span>; from which it appears that the obligation to observe it was universal,<\/em> 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<\/em> for the festival. It is implied that ever since the division of the kingdom, and perhaps earlier, the Passover had been inadequately celebrated. (Comp. 2Ki. 23:22<\/span>.) LXX. well, ; Vulg., multi enim non fecerant, sicut lege praescriptum est; Syriac and Arabic, because their wealth had grown greatly(!)<\/p>\n 5<\/strong>. <\/strong> They had not done it of a long time <\/strong> , here rendered of a long time, <\/em> means rather, in a multitude, <\/em> or in great numbers. <\/em> The sense of the passage is, that the Israelites of the whole land had not observed the passover in a great multitude, as directed in the law. The law required the excision of every one who neglected the passover. Num 9:13<\/span>.<\/p>\n 2Ch 30:5<\/span><\/em><\/strong>. <\/strong>Make proclamation throughout all Israel<\/em><\/strong><\/strong> Respecting Hezekiah’s invitation to Hoshea’s subjects, to repair to Jerusalem to the celebration of his passover, we may well presume that he had encouragement from Hoshea himself, who, as to the matter of religion, has a better character in Scripture than any of his predecessors from the time of the division of the two kingdoms. And the truth was, that both the golden calves which had caused the religious separation were now taken away: that of Dan, by Tiglath-pilezer, and that of Bethel by his son Shalmaneser; and therefore the apostate Jews, being thus deprived of their idols, began to return to the Lord, and to go up to Jerusalem to worship, some time before Hezekiah made them this invitation to his passover. Prideaux, Ann. 729. <\/p>\n For they had not done it, <\/em><\/strong>&c.<\/strong> Because it had not been celebrated universally, as it was commanded. <\/em>Houbigant. <\/p>\n 2Ch 30:5 So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, 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.<\/p>\n Ver. 5. For they had not done it of a long time.<\/strong> ] So easily falleth religion to the ground under bad princes and priests: such as were Ahaz and Uriah.<\/p>\n throughout all Israel. The king, Hoshea, not objecting. Compare 2Ki 17:2. <\/p>\n had not done it. Not since the division of the kingdom. <\/p>\n established: Ezr 6:8-12, Est 3:12-15, Est 8:8-10, Est 9:20, Est 9:21, Dan 6:8 <\/p>\n to make proclamation: 2Ch 24:9, 2Ch 36:22, Lev 23:2, Lev 23:4, Dan 4:1-33 <\/p>\n from Beersheba: Jdg 20:1 <\/p>\n for they: 2Ch 35:18, Deu 12:32, 1Co 11:2 <\/p>\n Reciprocal: Exo 32:5 – made proclamation 2Ki 17:2 – but not as the kings 1Ch 21:2 – Beersheba Ezr 7:13 – I make Ezr 10:7 – they made Jer 31:6 – upon<\/p>\n A NOTABLE PASSOVER FEAST<\/p>\n Then had not done it of a long time in such sort as it was written.<\/p>\n 2Ch 30:5<\/p>\n Hezekiah was a good king. This was all the more remarkable, because his father was one of the worst kings who had ever sat on the throne of David. This shows that a son is not foredoomed to a bad life by his fathers evil ways. It is possible for a lily to grow up pure and sweet, and to keep its purity and sweetness, in a black bog. After all, every one builds his own character. We cannot charge our evil ways to any other ones sins. Each ones choice determines the spirit of ones life. As a man thinketh in his heart so is he.<\/p>\n I. Hezekiahs name shines very brightly in the list of the kings of Judah.He was faithful to God in times when it was hard to be faithful, when nearly all public men were corrupt. We learn from him that it is possible to live worthily when others are living most unworthily. We need not be like those about us. We cannot blame our wickedness on the times; it is in ourselves that the fault lies if we fail. Indeed, when others are wrong we should try specially to be right.<\/p>\n II. We should use all our influence to bring people to God.That is what Hezekiah did. There was a great revival of religion. All this was brought about by one man who wrought earnestly for God. We may say that he was a king and that we have no such power as he had. But we all have influence in a certain sphere, and we should use it always to make people better.<\/p>\n III. We may get a lesson from the kings postmen.They went over the country everywhere, carrying the letters from the king, telling the people of the great feast soon to be given, and inviting them all to come to it. We may be our Kings postmen, for there is another great feast to which He wants everybody invited. The letter He wants us to carry out is the good news of the Gospel which is for every one. We should be glad to be the Kings letter carriers.<\/p>\n IV. Too many people now treat the Kings letters as the people of Israel treated Hezekiahs letters.They only sneeredlaughed the postmen to scorn, and paid no heed to the message. It seems strange that any one will so treat the Gospel invitation. The Kings letter carriers bring the message to tens of thousands of young people. What will the answer be?<\/p>\n V. Those who turn to the Lord will find Him ready always to hear their prayers and bless them.<\/p>\n Illustrations<\/p>\n (1) Hezekiah was one of the three most perfect kings of Judah, and one of the best and wisest men who ever sat on any throne. He was a statesman with large and noble aims; he was a military leader of remarkable skill; like David, only in a lesser degree, he had the gift of song as well as of leadership; and, like all men who are truly great, he impressed himself on the imagination of the people. But deeper than all that, he was a profoundly religious man. The controlling influence in his life was God. It was his strong desire to hold fast to Jehovah that was determinative of his high career. When Jesus said Seek first the Kingdom of God, I do not imagine that He thought of Hezekiah. But if ever there was a life rich in a hundred interests, all dominated by the supreme interest of religion, it was the life of this great king of Judah.<\/p>\n (2) If we are always in our place at the services of the church, taking an earnest and devout part in the worship, we are doing a great deal, for others will follow our example. We may do much also to induce our neighbours and friends to attend these services. In many places the church-going habit is falling into decay. Especially in cities and large towns there are thousands of persons who never enter a church door. Those who love Christ should first of all be faithful themselves in church attendance and then should seek to bring others.<\/p>\n 2Ch 30:5. So they established a decree They fixed a resolution; to make proclamation throughout all Israel Hezekiah, it is certain, had no right to invite Hosheas subjects to repair to Jerusalem, to the celebration of his passover; yet for the doing of this we may well presume that he had encouragement from Hoshea himself; who, as to the matter of religion, has a better character in Scripture than any of his predecessors, from the time of the division of the two kingdoms. But the truth was, that both the golden calves, which had caused this political separation, were now taken away; that of Dan by Tiglath-pileser, and that of Beth-el by his son Shalmaneser; and therefore some of the apostate Israelites, being thus deprived of their idols, began to return to the Lord, and to go up to Jerusalem to worship, some time before Hezekiah made them this invitation to his passover. See Prideaux and Dodd. They had not done it of a long time, &c., as it was written In such a manner as God had commanded them to keep it. Indeed, the ten tribes had never kept it since the division of the kingdom by Jeroboam; at least, not in the way in which Moses had prescribed, being hindered by his threatening interdicts from going to Jerusalem; where only it could be kept according to the law. And as for Judah, it appears, from 2Ch 30:26, that they had never kept this feast with such solemnity since the time of Solomon.<\/p>\n 30:5 So they established a decree to make proclamation throughout all Israel, from {c} Beersheba even to Dan, 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] {d} as it was written.<\/p>\n (c) From one end of the land to the other, north and south.<\/p>\n (d) In such sort and perfection as God had appointed.<\/p>\n So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, 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. 5. to make proclamation ] A … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 30:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11844","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11844","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11844"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11844\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11844"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11844"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11844"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"