2 Chronicles 30:12 Ulasan

In this chapter we have an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it (Ch2 30:2-5). II. The invitation he sent to Judah and Israel to come and keep it (Ch2 30:1, Ch2 30:6-12). III. The joyful celebration of it (Ch2 30:13-27). By this the reformation, set on foot in the foregoing chapter, was greatly advanced and established, and that nail in God's holy place clenched.

INTRODUCTION TO 2 CHRONICLES 30 Hezekiah having consulted his nobles about keeping the passover the second month, and determined upon it, sent messengers throughout Israel and Judah, to acquaint them with it, at which some mocked, and others seriously attended to it, Ch2 30:1 so it was celebrated in a solemn manner, though some were not qualified for it according to the law, and for whose pardon Hezekiah prayed, and it was granted, Ch2 30:13, also the feast of unleavened bread was kept seven days, and a festival of seven days more was likewise observed with great joy and gladness, Ch2 30:21.

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.

For who is “drawn,” if he was already willing? And yet no one comes unless he is willing. Therefore he is drawn in wondrous ways to will by the one who knows how to work within the very hearts of individuals. Not that people who are unwilling should believe—which cannot be—but that they should be made willing from being unwilling.That this is true we do not surmise by human conjecture but discern by the most evident authority of the divine Scriptures. It is read in the books of the Chronicles, “Also in Judah, the hand of God was made to give them one heart, to do the commandment of the king and of the princes in the word of the Lord.” … Did the men of God who wrote these things—in fact, did the Spirit of God himself, under whose guidance such things were written by them—assail human free will? Away with the notion! But God has commended both the most righteous judgment and the most merciful aid of the Omnipotent in all cases. For it is enough for human beings to know that there is no unrighteousness with God. But how he dispenses those benefits, making some deservedly vessels of wrath, others graciously vessels of mercy—who has known the mind of the Lord, or who has been his counselor? If, then, we attain to the honor of grace, let us not be ungrateful by attributing to ourselves what we have received. “For what do we have which we have not received?”?

Hezekiah invites all Israel and Judah, and writes letters to Ephraim and Manasseh to come up to Jerusalem, and hold a passover to the Lord, Ch2 30:1-4. The posts go out with the king's proclamation from Dan to Beer-sheba, and pass from city to city through the coasts of Ephraim, Manasseh, and Zebulun, but are generally mocked in Israel, Ch2 30:5-10. Yet several of Asher, Manasseh, and Zebulun, humble themselves, and come to Jerusalem, Ch2 30:11. But in Judah they are all of one heart, Ch2 30:12, Ch2 30:13. They take away the idolatrous altars, kill the passover, sprinkle the blood, and, as circumstances will permit, sanctify the people, Ch2 30:14, Ch2 30:15. Many having eaten of the passover, who were not purified according to the law, Hezekiah prays for them; and the Lord accepts his prayer, and heals them, Ch2 30:16-20. Hezekiah exhorts them; and they hold the feast seven additional days, fourteen in all, and the people greatly rejoice, Ch2 30:21-26. The priests and the Levites bless the people, and God accepts their prayers and thanksgivings, Ch2 30:27.

HEZEKIAH PROCLAIMS A PASSOVER. (Ch2 30:1-12) Hezekiah sent to all . . . Judah . . . to come to . . . Jerusalem, to keep the passover--This great religious festival had not been regularly observed by the Hebrews in their national capacity for a long time because of the division of the kingdom and the many disorders that had followed that unhappy event. Hezekiah longed extremely to see its observance revived; and the expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of the national solemnity. letters also to Ephraim and Manasseh--The names of these leading tribes are used for the whole kingdom of Israel. It was judged impossible, however, that the temple, the priests, and people could be all duly sanctified at the usual time appointed for the anniversary, namely, the fourteenth day of the first month (Nisan). Therefore it was resolved, instead of postponing the feast till another year, to observe it on the fourteenth day of the second month; a liberty which, being in certain circumstances (Num 9:6-13) granted to individuals, might, it was believed, be allowed to all the people. Hezekiah's proclamation was, of course, authoritative in his own kingdom, but it could not have been made and circulated in all the towns and villages of the neighboring kingdom without the concurrence, or at least the permission, of the Israelitish sovereign. Hoshea, the reigning king, is described as, though evil in some respects, yet more favorably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character (Kg2 17:2).

Destruction of the idols and the altars of the high places. Provisions for the ordering and maintenance of the temple worship, and the attendants upon it. - Ch2 31:1. At the conclusion of the festival, all the Israelites who had been present at the feast (הנּמצאים כּל־שׂראל to be understood as in Ch2 30:21) went into the cities of Judah, and destroyed all the idols, high places, and altars not only in Judah and Benjamin (the southern kingdom), but also in Ephraim and Manasseh (the domain of the ten tribes), utterly (עד־לככּה, cf. Ch2 24:10), and only then returned each to his home; cf. Kg2 18:4.

Also upon Judah came the hand of God, to give them one heart, to do... The phrase בּ היתה יהוה יד has usually a punitive signification (cf. Exo 9:3; Deu 2:15, etc.), but here it is the helping hand of God. God wrought powerfully upon Judah to make them of one mind. יהוה בּדבר as in Ch2 29:15.