Verse-by-Verse Bible Commentary
2 Chronicles 30:10

Bridgeway Bible Commentary

Hezekiah’s religious reforms (29:1-31:21)

Immediately he became king, Hezekiah began a thorough reformation of Judah’s religion. This was prompted partly by the preaching of the prophet Micah (Jeremiah 26:17-19; see notes on 2 Kings 18:1-12).

The Chronicler gives a detailed account of Hezekiah’s work, particularly that part of it which affected the temple, the priests and the Levites. Hezekiah called a meeting of priests and Levites and told them plainly that neglect of the temple was the reason for God’s anger with Judah. Their first job was to clean the rubbish out of the temple and prepare it for the recommencement of religious services (29:1-11). The temple was so filthy that a large group of Levites took more than two weeks to clean and prepare the building for use again (12-19).
Hezekiah then held a service in which sacrifices were offered for the cleansing and rededication of the king, the nation and the temple (20-24). All this was accompanied by the music and singing of the Levites as arranged by David (25-30).
When the service was finished, the people were invited to make personal offerings. They responded so promptly and generously that the priests were spiritually unprepared for, and physically unable to cope with, the renewed activity in the temple. The Levites, who showed more enthusiasm, had to be called in to help (31-36).

After the rededication of the temple, Hezekiah held a great Passover Feast. His reforms began too late for the Passover to be held in the first month of the year (the time specified in the law), so it was postponed one month (cf. Numbers 9:10-11). Hezekiah invited the scattered northerners who had escaped captivity, but most were not interested (30:1-12).

Those who gathered for the feast cleansed Jerusalem of all traces of false religion. Their zeal for religious purity stirred up the priests and Levites to hurry and ceremonially cleanse themselves in time for the feast. Certain visitors to Jerusalem arrived too late for the seven day purification ritual before the Passover, and joined in the feast while still unclean. On Hezekiah’s request, God forgave them (13-22). The occasion was so joyous that the feast was extended one week (23-27).

Once the city of Jerusalem and its temple had been cleansed, the people went out and cleansed the country areas (31:1). Having removed false religion, Hezekiah made plans for the proper functioning of the nation’s true religion. First he divided the priests and Levites into groups according to David’s plan (see 1 Chronicles 23:1-32). Then he arranged for their proper support through the orderly payment of tithes and offerings by all the people (2-7).

People responded so generously that Hezekiah prepared special storage places for all the sheep, cattle and produce they offered. He also appointed officials to administer the stores, and made a register of all those eligible for support, to ensure there was no dishonesty in the administration (8-21).

Coffman's Commentaries on the Bible

SOME SPURN THE KING'S INVITATION, BUT MANY ACCEPTED

"So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. Nevertheless certain men of Ashur and Manasseh and Zebulun humbled themselves, and came to Jerusalem. Also upon Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Jehovah."

The remnant of the northern tribes that had been left in the land by the kings of Assyria had, in the principal part, degenerated into paganism and were naturally resentful that Judah had been spared, because they were fully aware that Judah's sins against God were just as extensive as their own. They did not realize that God had humbled and destroyed their kingdom as an example of what would also eventually happen to Judah. It was not merely northern Israel that needed to return to God, but all Israel. Hezekiah did his best to bring the people back to God; and, for awhile, he succeeded; but as soon as his son Manasseh came to the throne, his reformation was quickly repudiated.

Barnes' Notes on the Whole Bible

Ephraim and Manasseh are mentioned as the two tribes nearest to Judah, Zebulun as one of the furthest off.

Smith's Bible Commentary

Chapter 30

And Hezekiah sent to all Israel and to Judah, they wrote letters also to Ephraim and Manasseh, [this is up in the northern] that they should come to the house of the LORD at Jerusalem, to keep the passover unto Jehovah God of Israel. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month. Inasmuch as they could not keep it at this time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. And the thing pleased the king and all the congregation. So they established a decree to make the proclamation from Israel, from Beersheba [which is in the southern portion towards the desert] even unto Dan ( 2 Chronicles 30:1-5 ),

Which is up almost at the base of Mount Hermon in the northern part of the Hula Valley above the Sea of Galilee.

So the messengers went out with letters from the king and his princes throughout all of Israel and Judah, and according to the commandment of the king, they said, Ye children of Israel, turn again unto Jehovah the God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria ( 2 Chronicles 30:6 ).

So notice, they are now addressing themselves to the remnant that had escaped out of the hand of the king of Assyria. And they were up there in the northern tribes, Manasseh, Ephraim, Simeon and all.

And be not you like your fathers, and like your brothers, which trespassed against Jehovah God of their fathers, who therefore gave them up to desolation, as you see. Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever: and serve the LORD your God, that the fierceness of his wrath may turn away from you. For if ye turn again unto the LORD, your brethren and your children shall find compassion before them 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 ( 2 Chronicles 30:7-9 ).

Now Hezekiah's sending out this letter. You see, the Assyrians had come and they have taken now the northern kingdom. They have taken the people captive and just a remnant of people were left. He writes to them and he says, "Look, come and let's turn back to God. If we'll just turn back to God, God will work and your families that have been carried away captive they can be returned again. Let's really turn with all of our hearts to God. Come on down and let's worship God." And it was an endeavor to unite again the people and draw those from the northern kingdom back to the worship of the Lord, a very beautiful attempt on the part of Hezekiah. Then his statement to them, "If you will do this, surely God will bless. For God is gracious and merciful."

There is a false concept that the Bible actually portrays two Gods-the God of the Old Testament and the God of the New Testament. The God of the Old Testament being a God of wrath and vengeance, and the God of the New Testament being a God of love. Not so. In the Old Testament God is revealed as a God of compassion, and as Hezekiah said, "For God is gracious and merciful." And He is presented in the Old Testament as a gracious, merciful, compassionate God.

However, for those that reject His grace and mercy, their own lives bring upon themselves destruction. God is compassionate; God is merciful. But God will not shield you forever. And ultimately, the fruit of your own wickedness is going to catch up with you. And then people want to blame God for the judgment. The judgment that is constantly around them. And the only thing that keeps you from that judgment is God's protecting hand.

Now in the New Testament, God is portrayed as a God of love, yes. "God so loved the world... " But also a God of judgment. If you want to read Revelation chapters 6-18, you'll find all about the God of justice and the God of judgment, as He allows to come upon the earth the fruit of their own rebellion. And as He pours out His wrath against the ungodly.

So those people who say, "Well, there are two Gods revealed in the Bible; the God of wrath in the Old Testament and the God of love in the New," just really don't know the Bible. They've never really done a serious study of the Bible. It's ridiculous to say that there are two Gods revealed. One God. He is a God of love, a God of mercy, a God of compassion, revealed both in the Old and the New Testament. But He is also a God of righteousness, of justice.

And so Hezekiah's encouragement, "Turn to the Lord."

Nevertheless, the people in the northern kingdom just sort of laughed at the messengers who came. Sort of put them down. Put down their message. However, many of them came on down to celebrate the Passover and a great multitude gathered in Jerusalem. This was going to be a momentous event. Here the worship of God had been forsaken for so long and now a great holy day, the day of Passover. And they were going to gather together and the multitudes gathered together in Jerusalem for this Passover. And even to gather for the Passover it was necessary to go through a purification rite. They had... what you'd have to do is actually shave your head and then you'd have to come into the temple everyday and go through certain bathings and so forth to be sanctified, to cleanse yourself, really, from the defilement of the Gentile world. And this was especially true of those who had been living in Gentile nations and would come back to Jerusalem for the holy days. It was necessary to sort of cleanse yourself from all of the pollution of the Gentiles, so they had this whole purification rite.

You remember when Paul returned to Jerusalem and the feast day was coming and Paul wanted to participate in the feast day in Jerusalem as long as he was there. And so he started into the purification rites and he started sponsoring a couple young men in the purification rites, because you couldn't work during this time so you really needed someone to sort of sponsor you if you didn't have the bucks yourself. And so James said, "Now, Paul, I hear that you've been stringing up the Jews in the Gentile cities and you're not really being a good Jewish boy and you've been falling into the practices of the Gentiles and all. Now a lot of the church is quite upset. They hear that you're sort of radical and out there among the Gentiles. So why don't you just sort of settle them all down and take the part of a good Jew boy and just go ahead and go through the rites and sponsor these two boys and show everybody that you know you're still a Jew."

So Paul, to keep peace went into the temples, went through the purification rites. But it was there that some of the Jews from Asia who were also being purified saw Paul and they said, "This is the fellow who has created all the problems through Asia and all." And a big tumult where Paul was saved, actually, from a lynching mob by the Roman guard and taken into the fortress of Antonio where, as he was going in, he said to the guard, "Let me talk to these people a minute." And the guard said, "Okay." And so Paul began to preach to these people. Waved his hand, "Quiet, folks." They were all out there yelling and screaming, "Kill him! Get rid of him!" And, "Let me talk to you fellows. Quiet a minute." And they all hushed and Paul began to tell them. "Hey, look, I know how you feel. I know where you're at. I was just like you are. The Pharisees will testify. I was one of them. In fact, I was persecuting the church. I thought I was doing God a service, just like you do today. I know where it's at. I know exactly how you feel. In fact, it was when I was on my way to Damascus that I was apprehended by Jesus Christ. And He said, 'Why are you persecuting Me?' And I said, 'Who are You, Lord, that I might serve You?' And He said, 'I am Jesus whom you're persecuting.'" And Paul said, "And so He spoke to me and said that He was going to send me to the Gentiles."

Now when he said the word Gentiles, things just broke loose. People began to rip off their clothes, throw dirt in the air, started screaming and all. And he was talking to the people in Hebrew so that the Roman captain couldn't understand. He was, of course, knew Latin, but he didn't know what Paul had said. And the crowd started rushing and he said, "Grab him inside quick!" And they took Paul inside the fortress there. And he said, "Find out what he said to those people. Scourge him! Make him tell."

Now the scourging was actually the Roman third degree. They would take and whip you with this leather whip with little bits of lead imbedded in it, and broken glass. And they would lay it across your back, ripping open your back until you'd scream out your crime or whatever. And so he said, "Examine him by scourging. Find out what he said." Created such a tumult out there. And so Paul was going through this same purification thing.

Now the people had come. But here they were straggling in and the time for the ceremony had arrived and they just came. They didn't have time to go through the whole ritual of sanctifying themselves. So Hezekiah said, "Lord, have mercy on these poor people. They've come so far and here they are to worship You. Let them get by without the rites. Let's bypass the whole ritual and just receive them, Lord." And the Lord spoke and said that He would receive them without the rituals for them to go ahead and observe the Passover. And so it was a turning point again for the people and turning them back to God.

And Hezekiah prayed for them, saying, The good LORD pardon every one ( 2 Chronicles 30:18 )

I like that.

That prepares his heart to seek God, Jehovah God of the fathers, though he be not cleansed according to the purification of the sanctuary. And the LORD hearkened to Hezekiah, and he healed the people. And the children of Israel that were present at Jerusalem kept the feast of unleavened bread for seven days with great gladness ( 2 Chronicles 30:19-21 ):

Such great celebration they decided to go on for another seven days. And so they went on for seven more days worshipping the Lord.

And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast for seven days, offering peace offerings, making confession to the LORD God of their fathers ( 2 Chronicles 30:22 ).

And then determined to go on for seven more days.

So there was great joy in Jerusalem: for since the time of Solomon there had never been an occasion like this in Jerusalem ( 2 Chronicles 30:26 ).

For many, many years.

Then the priests and the Levites arose and blessed the people: and their voice was heard, and their prayer came up to the holy dwelling place, even unto heaven ( 2 Chronicles 30:27 ).

"

Gill's Exposition of the Whole Bible

So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun,.... Through all the ten tribes, not being hindered or forbid by Hoshea king of Israel, who was one of the best of their kings, and was very willing his people should go and worship at Jerusalem if they thought fit; so that they had no excuse to make, as before, that they were forbid by their king going thither; and which it is very probable Hezekiah knew, and therefore took the freedom to send posts throughout his kingdom:

but they laughed them to scorn, and mocked them; the messengers that brought the letters, the contents of which they despised, and paid no regard to; this was the behaviour of many, and probably of the greater part, but not of all, as follows.

Henry's Complete Commentary on the Bible

      1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.   2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.   3 For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem.   4 And the thing pleased the king and all the congregation.   5 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.   6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, 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 you, that are escaped out of the hand of the kings of Assyria.   7 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 ye see.   8 Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever: and serve the LORD your God, that the fierceness of his wrath may turn away from you.   9 For if ye turn again unto the LORD, your brethren and your children shall find compassion before them 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.   10 So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them.   11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.   12 Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD.

      Here is, I. A passover resolved upon. That annual feast was instituted as a memorial of the bringing of the children of Israel out of Egypt. It happened that the reviving of the temple service fell within the appointed days of that feast, the seventeenth day of the first month: this brought that forgotten solemnity to mind. "What shall we do," says Hezekiah, "about the passover? It is a very comfortable ordinance, and has been long neglected. How shall we revive it? The time has elapsed for this year; we cannot go about it immediately; the congregation is thin, the people have not notice, the priests are not prepared, 2 Chronicles 30:3; 2 Chronicles 30:3. Must we defer it till another year?" Many, it is likely, were for deferring it; but Hezekiah considered that by that time twelve-month the good affections of the people would cool, and it would be too long to want the benefit of the ordinance; and therefore, finding a proviso in the law of Moses that particular persons who were unclean in the first month might keep the passover the fourteenth day of the second month and be accepted (Numbers 9:11), he doubted not but that it might be extended to the congregation. Whereupon they resolved to keep the passover in the second month. Let the circumstance give way to the substance, and let not the thing itself be lost upon a nicety about the time. It is good striking while the iron is hot, and taking people when they are in a good mind. Delays are dangerous.

      II. A proclamation issued out to give notice of this passover and to summon the people to it.

      1. An invitation was sent to the ten revolted tribes to stir them up to come and attend this solemnity. Letters were written to Ephraim and Manasseh to invite them to Jerusalem to keep this passover (2 Chronicles 30:1; 2 Chronicles 30:1), not with any political design, to bring them back to the house of David, but with a pious design to bring them back to the Lord God of Israel. "Let them take whom they will for their king," says Hezekiah, "so they will but take him for their God." The matters in difference between Judah and Israel, either upon a civil or sacred account, shall not hinder but that if the people of Israel will sincerely return to the Lord their God Hezekiah will bid them as welcome to the passover as any of his own subjects. Expresses are sent post throughout all the tribes of Israel with memorials earnestly pressing the people to take this opportunity of returning to the God from whom they had revolted. Now here we have,

      (1.) The contents of the circular letters that were despatched upon the occasion, in which Hezekiah discovers a great concern both for the honour of God and for the welfare of the neighbouring kingdom, the prosperity of which he seems passionately desirous of, though he not only received no toll, tribute, or custom, from it, but it had often, and not long since, been vexatious to his kingdom. This is rendering good for evil. Observe,

      [1.] What it is which he presses them to (2 Chronicles 30:8; 2 Chronicles 30:8): "Yield yourselves unto the Lord. Before you can come into communion with him you must come into covenant with him." Give the hand to the Lord (so the word is), that is, "Consent to take him for your God." A bargain is confirmed by giving the hand. "Strike this bargain. Join yourselves to him in an everlasting covenant. Subscribe with the hand to be his, Isaiah 44:5. Give him your hand, in token of giving him your heart. Lay your hand to his plough. Devote yourselves to his service, to work for him. Yield to him," that is, "Come up to his terms, come under his government, stand it not out any longer against him." "Yield to him, to be absolutely and universally at his command, at his disposal, to be, and do, and have, and suffer, whatever he pleases. In order to this, be not stiff-necked as your fathers were; let not your corrupt and wicked wills rise up in resistance of and rebellion against the will of God. Say not that you will do what you please, but resolve to do what he pleases." There is in the carnal mind a stiffness, an obstinacy, an unaptness to comply with God. We have it from our fathers; it is bred in the bone with us. This must be conquered; and the will that had in it a spirit of contradiction must be melted into the will of God; and to his yoke the neck that was an iron sinew must be bowed and fitted. In pursuance of this resignation to God, he presses them to enter into his sanctuary, that is, to attend upon him in that place which he had chosen, to put his name there, and serve him in the ordinances which he had appointed. "The doors of the sanctuary are now opened, and you have liberty to enter; the temple service is now revived, and you are welcome to join in it." The king says, Come; the princes and priests say, Come; whosoever will, let him come. This he calls (2 Chronicles 30:6; 2 Chronicles 30:6) turning to the Lord God; for they had forsaken him, and worshipped other gods. Repent now, and be converted. Thus those who through grace have turned to God themselves should do all they can to bring others back to him.

      [2.] What arguments he uses to persuade them to do this. First, "You are children of Israel, and therefore stand related, stand obliged, to the God of Israel, from whom you have revolted." Secondly, "The God you are called to return to is the God of Abraham, Isaac, and Jacob, a God in covenant with your first fathers, who served him and yielded themselves to him; and it was their honour and happiness that they did so." Thirdly, "Your late fathers that forsook him and trespassed against him have been given up to desolation; their apostasy and idolatry have been their ruin, as you see (2 Chronicles 30:7; 2 Chronicles 30:7); let their harms be your warnings." Fourthly, "You yourselves are but a remnant narrowly escaped out of the hands of the kings of Assyria (2 Chronicles 30:6; 2 Chronicles 30:6), and therefore are concerned to put yourselves under the protection of the God of your fathers, that you be not quite swallowed up." Fifthly, "This is the only way of turning away the fierceness of God's anger from you (2 Chronicles 30:8; 2 Chronicles 30:8), which will certainly consume you if you continue stiff-necked." Lastly, "If you return to God in a way of duty, he will return to you in a way of mercy." This he begins with (2 Chronicles 30:6; 2 Chronicles 30:6) and concludes with, 2 Chronicles 30:9; 2 Chronicles 30:9. In general, "You will find him gracious and merciful, and one that will not turn away his face from you, if you seek him, notwithstanding the provocations you have given him." Particularly, "You may hope that he will turn again the captivity of your brethren that are carried away, and bring them back to their own land." Could any thing be expressed more pathetically, more movingly? Could there be a better cause, or could it be better pleaded?

      (2.) The entertainment which Hezekiah's messengers and message met with. It does not appear that Hoshea, who was now king of Israel, took any umbrage from, or gave any opposition to, the dispersing of these proclamations through his kingdom, nor that he forbade his subjects to accept the invitation. He seems to have left them entirely to their liberty. They might go to Jerusalem to worship if they pleased; for, though he did evil, yet not like the kings of Israel that were before him,2 Kings 17:2. He saw ruin coming upon his kingdom, and, if any of his subjects would try this expedient to prevent it, they had his full permission. But, for the people, [1.] The generality of them slighted the call and turned a deaf ear to it. The messengers went from city to city, some to one and some to another, and used pressing entreaties with the people to come up to Jerusalem to keep the passover; but they were so far from complying with the message that they abused those that brought it, laughed them to scorn, and mocked them (2 Chronicles 30:10; 2 Chronicles 30:10), not only refused, but refused with disdain. Tell them of the God of Abraham! they knew him not, they had other gods to serve, Baal and Ashtaroth. Tell them of the sanctuary! their high places were as good. Tell them of God's mercy and wrath! they neither dreaded the one nor desired the other. No marvel that the king's messengers were thus despitefully used by this apostate race when God's messengers were so, his servants the prophets, who produced credentials from him. The destruction of the kingdom of the ten tribes was now at hand. It was but two or three years after this that the king of Assyria laid siege to Samaria, which ended in the captivity of those tribes. Just before this they had not only a king of their own that permitted them to return to God's sanctuary, but a king of Judah that earnestly invited them to do it. Had they generally accepted this invitation, it might have prevented their ruin; but their contempt of it hastened and aggravated it, and left them inexcusable. [2.] Yet there were some few that accepted the invitation. The message, though to some it was a savour of death unto death, was to others a savour of life unto life,2 Chronicles 30:11; 2 Chronicles 30:11. In the worst of times God has had a remnant; so he had here, many of Asher, Manasseh, and Zebulun (here is no mention of any out of Ephraim, though some of that tribe are mentioned, 2 Chronicles 30:18; 2 Chronicles 30:18), humbled themselves, and came to Jerusalem, that is, were sorry for their sins and submitted to God. Pride keeps men from yielding themselves to the Lord; when that is brought down, the work is done.

      2. A command was given to the men of Judah to attend this solemnity; and they universally obeyed it, 2 Chronicles 30:12; 2 Chronicles 30:12. They did it with one heart, were all of a mind in it, and the hand of God gave them that one heart; for it is in the day of power that Christ's subjects are made willing. It is God that works both to will and to do. When people, at any time, manifest an unexpected forwardness to do that which is good, we must acknowledge that hand of God in it.