For the king had taken counsel with his princes and all the assembly in Jerusalem to keep the Passover in the second month. For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, and the people had not gathered themselves together to Jerusalem. The thing was right in the eyes of the king and of all the assembly. So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the Passover to Yahweh, the God of Israel, at Jerusalem, for they had not kept it in great numbers in the way it is written.
So the couriers went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, “You children of Israel, turn again to Yahweh, the God of Abraham, Isaac, and Israel, that he may return to the remnant of you that have escaped out of the hand of the kings of Assyria. Don’t be like your fathers and like your brothers, who trespassed against Yahweh, the God of their fathers, so that he gave them up to desolation, as you see. Now don’t be stiff-necked, as your fathers were, but yield yourselves to Yahweh, and enter into his sanctuary, which he has sanctified forever, and serve Yahweh your God, that his fierce anger may turn away from you. For if you turn again to Yahweh, your brothers and your children will find compassion before those who led them captive, and will come again into this land, because Yahweh your God is gracious and merciful, and will not turn away his face from you, if you return to him.”
So the couriers passed from city to city through the country of Ephraim and Manasseh, even to Zebulun, but people ridiculed them and mocked them. Nevertheless some men of Asher, Manasseh, and Zebulun humbled themselves, and came to Jerusalem. Also the hand of God came on Judah to give them one heart, to do the commandment of the king and of the princes by Yahweh’s word.
Geneva Bible translators 1599 · Public Domain On vv2, 5, 6, 8, 9, 10, 12 Though they ought to have done it in the…
Though they ought to have done it in the first month, as Exod. 12:18; Num. 9:3, yet if any were not clean, or else had a long journey, they might defer it unto the second month, as Num. 9:10, 11.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–12 2Ch 30:2 For the king had taken counsel, and…
2Ch 30:2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
Ver. 2. To keep the passover in the second month.] He knew that nunquam sero si serio. See Num 9:10. If we can but say, with Augustine, Nimis sero te amavi Domine, all shall do well.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 5, 6, 8, 10, 12 Which was against the common rule and practice, but…
Which was against the common rule and practice, but was justified by that supreme law of necessity, and by a just impediment, which made the doing of this in its proper time, to wit, the fourteenth day of the first month, impossible, because the temple was not cleansed nor they prepared till that time was past, 2Ch 29:3,17. Compare Num 9:10,11.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–12 For the king had taken counsel, and his princes,…
For the king had taken counsel, and his princes, and all the congregation in Jerusalem,.... He and his nobles, and the great sanhedrim or senate of the nation, had consulted together:
to keep the passover in the second month; in the month Ijar, as the Targum, because they could not keep it in the first month, as it should have been kept, according to the law of God, for the reasons following.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 10, 12 Second month - Which was against the common rule,…
Second month - Which was against the common rule, but the doing of this in its proper time, namely, the fourteenth day of the first month was impossible, because the temple was not cleansed, nor they prepared. As there was a proviso in the law, that particular persons who were unclean in the first month, might keep the passover the fourteenth day of the second month, he doubted not but that might be extended by the whole congregation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 6, 9 Verse 2. In the second month.] In Ijar, as…
Verse 2. In the second month.] In Ijar, as they could not celebrate it in Nisan, the fourteenth of which month was the proper time. But as they could not complete the purgation of the temple, till the sixteenth of that month, therefore they were obliged to hold it now, or else adjourn it till the next year, which would have been fatal to that spirit of reformation which had now taken place. The law itself had given permission to those who were at a distance, and could not attend to the fourteenth of the first month, and to those who were accidentally defiled, and ought not to attend, to celebrate the passover on the fourteenth of the second month; see Nu 9:10-11. Hezekiah therefore, and his counsellors, thought that they might extend that to the people at large, because of the delay necessarily occasioned by the cleansing of the temple, which was granted to individuals in such cases as the above, and the result showed that they had not mistaken the mind of the Lord upon the subject.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 5, 6, 8, 9, 10, 11 2Ch 30:2. The king had taken counsel, &c. —…
2Ch 30:2. The king had taken counsel, &c. — The law directed that the passover should be celebrated on the fourteenth day of the first mouth: but as it was found impossible to get all things in readiness against that time, it was thought more advisable to adjourn it to the fourteenth day of the next month, than to defer it till the next year. And for this they had some encouragement, as it was allowed in the law, that in case any man was unclean by reason of a dead body, or was on a journey afar off, at the proper time of the celebration of the passover, he might eat it on the fourteenth day of the second mouth, Num 9:10-11. And what was an indulgence to particular persons, they judged, might be allowed to the whole congregation of Israel.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 5, 6, 10, 11 In the second month - Hezekiah and his counselors…
In the second month - Hezekiah and his counselors considered that the permission of the Law (see the marginal reference) might, under the circumstances, be extended to the whole people. It had been found impossible to complete the cleansing of the temple until the fourteenth day of the first month was past 2Ch 29:17. It was, therefore, determined to defer it to the 14th of the second month, which allowed time for the priests generally to purify themselves, and for proclamation of the festival to be made throughout all Israel.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 5, 6, 7, 8, 9, 10, 11, 12 Month. The Rabbins pretend that the king intercalated the…
Month. The Rabbins pretend that the king intercalated the second Adar, contrary to the rule and advice of the wise, and the that he ought to have allowed those who were pure to celebrate the feast in due time. Selden, Syn. ii. 1. --- But the Caraite Jews deny this pretended leap-year; and we see that Ezechias acted according to the advice of the princes, and that the Scripture praises his conduct. C. --- Those who had a lawful impediment, were authorized to put off the feast till the second month, Num. ix. 10. The nation was under this predicament, as they had not priests at hand, (T.) nor were they assembled. D.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 10 the posts--that is, runners, or royal messengers, who were…
the posts--that is, runners, or royal messengers, who were taken from the king's bodyguard (Ch2 23:1-2). Each, well mounted, had a certain number of miles to traverse. Having performed his course, he was relieved by another, who had to scour an equal extent of ground; so that, as the government messengers were despatched in all directions, public edicts were speedily diffused throughout the country. The proclamation of Hezekiah was followed by a verbal address from himself, piously urging the duty, and setting forth the advantages, of a return to the pure faith and institutions which God had delivered to their ancestors through Moses.
the remnant of you, that are escaped out of the hand of the kings of Assyria--This implies that several expeditions against Israel had already been made by Assyrian invaders--by Pul (Kg2 15:19), but none of the people were then removed; at a later period by Tiglath-pileser, when it appears that numbers among the tribes east of Jordan (Ch1 5:26), and afterwards in the northern parts of Israel (Kg2 15:20), were carried into foreign exile. The invasion of Shalmaneser cannot be alluded to, as it did not take place till the sixth year of Hezekiah's reign (Kg2 17:6; Kg2 18:9-12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 5, 6, 10, 11 2, 3.
2, 3.
To keep the passover in the second month — The law expressly allowed those to keep the passover in the second month who, for special reasons, were unable to keep it in the first. Those reasons were uncleanness by reason of a dead body, and absence on a journey afar off. See Num_9:10-11. At that time, that is, in the first month, both these reasons, virtually, prevented most of the nation from holding the passover, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. So the priests were ceremonially unclean, and the people were absent.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–12 2. in the second month] The Law allowed such…
2. in the second month] The Law allowed such a postponement; cp. Num_9:10-11.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–12 (2) For the king had taken counsel.—And the king…
(2) For the king had taken counsel.—And the king determined (2Ch_25:17). The resolution was taken by the king in council with his grandees and the popular representatives; apparently before the 14th of Nisan, which was the proper time for keeping the feast.
In the second month.—And not in the first month of the sacred year, as the law prescribes (Num_9:1-5). The grounds of the postponement are assigned in the next verse, viz., the legal impurity of many of the priests, and the non-arrival of the people at the proper time. The law permits postponement to the second month in such cases (Num_9:6-11). The first month was Nisan; Assyr., Nisdnu; the second, Iyyar; Assyr., Aru.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–8 This and the following verse are well explained by…
This and the following verse are well explained by Num_9:6-13, where the particular instance of the "defilement by a dead body" simply exemplified other legitimate instances of defilement or non-sanctification, (2Ch_29:5, 2Ch_29:15, 2Ch_29:34) and where absence on a journey similarly exemplified other unavoidable absence.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v7 That the fierceness of His wrath may turn away.
2Ch_30:7-8
That the fierceness of His wrath may turn away.
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Mercy turned to penalty
The fire that cheers, refines, and purifies, also bums and tortures. It all depends on our relation to the fire, whether it be our friend or foe. In Retschs illustration of Goethes Faust, there is one plate where angels are seen dropping roses upon the demons who are contending for the soul of Faust. But every rose falls like molten metal wherever it touches. God rains roses down, but our sinful hearts meeting Divine love with wilful disobedience turn His love into wrath. (Christian Age.)
The duty of yielding ourselves to the Lord
I. A blessed season of grace marked for all israel. Now were the doors of the house of the Lord opened (2Ch_29:3).
II. Their duty in that blessed season of grace.
1. Negative. Be not stiff-necked. It is a metaphor taken from bullocks unaccustomed to the yoke, who make great difficulty and resistance about taking it on.
2. Positive.
(1) Yielding themselves to the Lord. Hebrew, give ye the hand to the Lord.
(2) Entering into His sanctuary.
(3) Serving Him.
(a) In His ordinances.
(b) In their daily walk. (T. Boston, D.D.)
A season of grace
In a season of grace, in which God is offering to lay His yoke on sinners, they should beware of being stiff-necked, or refusing to take it on.
I. What is that yoke which the Lord is offering to lay on sinners. It is the Soft and easy yoke for the salvation and welfare of penitent sinners. Take My yoke upon you, saith Jesus, and learn of Me: For My yoke is easy. This is the yoke of kindly willing subjection to God in Christ.
1. The yoke of subjection to the will of His commandments.
2. The yoke of His providential will. He claims to dispose of you, as seems good to Him.
II. This obedience of the sinner to God is called a yoke, because--
1. Coming under it, we are in a state of subjection as those under a yoke.
2. It is laid on us for labour or work.
3. By it we are not only kept at work, but kept in order at our work. They who truly bear the yoke, are uniform and orderly in their obedience. They have respect unto all Gods commandments.
4. Of its uneasiness to the flesh.
5. It fixes subjection upon us. The bonds of obligation are sweet and agreeable to His willing people.
III. Motives.
1. God is the party with whom we have to do.
2. There will be nothing gained by stiff-neckedness to the yoke of God.
3. God has waited long on you, but will not wait always (Pro_29:1). Now, while a season of grace is afforded to sinners, it is their duty to fall in with it speedily, to give the hand and yield themselves to the Lord. Here We shall--
I. Show how sinners have a season of grace afforded them
1. By their being continued in life.
2. By the call of the Gospel so directed to them. Behold now is the accepted time; behold now is the day of salvation.
3. By solemn sacramental occasions afforded to a people. This is the case in the text. These make a precious now not to be slighted. At ordinary occasions of the gospel, the blessed bargain is offered; but now the seal of heaven is ready to confirm it.
4. By some inward motions felt within ones own soul, pressing them to comply and yield at length.
II. Inquire what is supposed in this gracious call to sinners. It supposes--
1. That sinners are naturally in a state of rebellion against the Lord.
2. That though the Lord can break the sinner in pieces for his rebellion, yet He would rather that the sinner yield (Eze_33:11).
3. That Gods hand is stretched out to receive the sinner yielding himself (Isa_65:2).
4. That forced work will not be acceptable here.
6. That the sinner willingly yielding shall be kindly received and accepted.
III. Show what it is to give the hand or yield ouselves to the Lord.
1. In general, it comprehends--
(1) The work of conviction.
(2) The work of illumination in the knowledge of Christ, in receiving the discovery of a Savour.
(3) The work of humiliation, in becoming pliable to the Divine propose in the Gospel; leading them to say, Lord, what wilt Thou have me to do? The iron sinew in the sinners neck is broken. The outer door of the mind, and the inner door of the will, are both cast open to the Lord Christ.
(4) The work of faith in the sinners believing on, and so closing with Christ, as his Saviour from sin and wrath, renouncing all others.
(6) The work of repentance from dead works, in putting off the body of the sins of the flesh (Col_2:11). Faith and repentance are inseparable. That faith which produceth not evangelical repentance, is but dead faith.
(6) The work of entire resignation.
2. In particular.
(1) Yielding the soul, or inner man--mind--conscience--will--to the Lord.
(2) Yielding the body or outward man to the Lord.
(3) Yielding up all lusts and idols to Him as traitors which you can no more harbour.
(4) Yielding all lawful enjoyments to Him, so as to be at His disposal, and never to break with Him for any of them.
(5) Yielding, your lot and your all to Him; saying, He shall choose our inheritance for us. Improvement
Use 1: Of conviction and humiliation, in respect of the sad bias which mans nature has got.
Use 2: Of exhortation.
(1) You must yield yourselves to one or other, for you are not self-sufficient.
(2) The Lord hath the best right to you.
(3) Consider what the Lord has yielded for you (Rom_8:32; Rom_5:8).
(4) The Saviour is very desirous of your yielding.
(5) He is not seeking your yielding yourselves for nothing (Hos_3:3).
(6) You must yield or die, bow or break.
(7) Yield and all your former rebellions shall be forgiven.
(8) Yield or the Lord Will have war with you for ever. How will you bear His coming? (2Th_1:7; 2Th_1:9). (T. Boston, D. D.)
The manner in which the soul should yield itself to the Lord
I. As in a marriage covenant (Hos_2:19).
1. Wholly.
2. For ever.
II. As to a conqueror.
III. As to your king and sovereign Lord. At discretion and not by capitulation.
IV. As filial servants to a fatherly master (T. Boston, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v2 second month
second month
i.e. May; 2Ch 30:13; 2Ch 30:15.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 7, 10 This proposal
This proposal
This refers to the proposal to celebrate the Passover in the second month instead of in the first month.
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in the eyes of the king and of all the assembly
The eyes represent seeing, and seeing represents thoughts or judgment. AT: "in the judgment of the king and all the assembly" or "to the king and all the assembly" (See: Metaphor)
from Beersheba to Dan
These are the most southern and most northern parts of Israel. By referring to them this way, the writer emphasizes that all of Israel was included. AT: "from Beersheba in the south to Dan in the north" (See: Idiom)
according to what was written
"as it was written that they should do." It is implied that it was written that they should observe the Passover with large numbers of people. This can be stated in active form. AT: "as Moses had written that they should observe it" (See: Assumed Knowledge and Implicit Information)
translationWords
preach
Beersheba
Dan
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 5, 9, 11 30:2-3 a month later than usual: The law made…
30:2-3 a month later than usual: The law made provision for the delayed observance of the Passover if an individual inadvertently was ceremonially unclean or was away on a long journey (Num 9:9-11); Hezekiah’s Passover followed the spirit if not the letter of those provisions. The delayed Passover provided opportunity for national unity and spiritual renewal.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.