Verse-by-Verse Bible Commentary
2 Chronicles 30:17

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

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" Even in this Hezekiah followed closely the instructions of Moses in the Pentateuch (Numbers 9:11).

"The good Jehovah pardon" 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."Broadman Bible Commentary, Vol. 3, p. 410.

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."The Anchor Bible, Chronicles, p. 176. 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."Ibid.

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"?The Interpreter's Bible, Vol. 3, p. 524. 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).

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

For there were many in the congregation that were not sanctified,.... Or purified from uncleanness, contracted either by idolatry, or through such things which, according to the ceremonial law, made them unclean, and from which they had not now time to cleanse themselves according to the law:

therefore the Levites had the charge of the killing of the passovers for everyone that was not clean, to sanctify them unto the Lord; this they did for the masters of families, who were ceremonially unclean, who otherwise might have killed their passover lambs themselves, see

Exodus 12:6, but now the Levites did it for them, that their passovers might be sanctified and consecrated to the Lord; for, as Philo the Jew says r, one day in a year the whole sacrificed, everyone acted as a priest, and brought and slew his own sacrifice, meaning at the passover.

r De Vita Mosis, l. 3. p. 686. & de Decalogo, p. 766.

Henry's Complete Commentary on the Bible

      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, 2 Chronicles 30:13; 2 Chronicles 30:13. 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,2 Chronicles 30:14; 2 Chronicles 30:14. 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 (2 Chronicles 30:15; 2 Chronicles 30:15), 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 (2 Chronicles 30:16; 2 Chronicles 30:16), 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, 2 Chronicles 30:17; 2 Chronicles 30:17. 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, 2 Chronicles 30:18; 2 Chronicles 30:18. 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 1:5.

      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 (2 Chronicles 30:20; 2 Chronicles 30:20), not only did not lay their sin to their charge, but graciously accepted their services notwithstanding; for healing denotes not only forgiveness (Isaiah 6:10; Psalms 103:3), but comfort and peace, Isaiah 57:18; Malachi 4:2.