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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 the thing pleased the king, and all the congregation. They all unanimously agreed to it, and determined it should be done. And the thing pleased the king, and all the congregation. They all unanimously agreed to it, and determined it should be done. 2 Chronicles 30:5 ch2 30:5 ch2 30:5 ch2 30:5So they established a decree, to make proclamation throughout all Israel,.... 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: from Beersheba even to Dan; the one being the southern and the other the northern boundary of the whole land of Israel: that they should come to keep the passover unto the Lord God of Israel at Jerusalem: the only proper place where it was to be kept: for they had not done it of a long time in such sort as it was written; 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"many had not done it in its time, in Nisan,''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) T. Bab. Sanhedrin, fol. 12. 2.

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.