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Hence such a provision seems like an unspoken pledge of a future transformation of the
law, in accordance with the higher conditions and the wants of new circumstances.
Lastly, it also affords a precedent and a warrant for such a change as that of the
transference of the Sabbath from the close of the week to its beginning; from the day of
rest to that of the Resurrection of Christ; from the memorial of the completion of the first
creation to that of the second in the creation of the new heavens and the new earth,
wherein dwelleth righteousness.
Of this legal provision of an after-Passover, Hezekiah resolved to avail himself. We mark
as specially interesting in itself, and as foreshadowing great changes in the future political
and ecclesiastical organization of Israel, that Hezekiah acted in this with the advice of
"his princes and all the congregation in Jerusalem" (2 Chronicles 30:2). And yet more
interesting is it to learn that the invitation to attend the Passover addressed by the king
"and his princes" was sent not only to the cities of Judah, but to all Israel, "from
Beersheba even to Dan." To this the text adds the retrospective notice that previous
Paschal observances had been partial, not general: "for not in multitude [in large
numbers] had they done it, as it is written"* (2 Chronicles 30:5).
- Any previous celebration had not been attended by the people generally, according to
the Law, but had been partial and local. The rendering of brl by "in multitude," and not,
as in A.V., by "for a long time," seems established by the use of the same expression in
regard to the priests in ver. 24. It is also confirmed by such passages as Genesis 20:30;
48:16; Deuteronomy i:10. The rendering is very important, as showing, first, the
continued observance of the Passover; secondly, its admittedly sparse attendance, which
rendered it more local than national. This also accounts for its rare mention in the
historical books.
This brotherly invitation to the feast of Israel's birth and the common worship of their
God and Redeemer was, so to speak, the answer which repentant Judah now made to that
fratricidal war which Israel had so lately waged with the object of exterminating the
kingdom of David. And the letters of the king and the princes bore such tender references
to past sin and judgment, and to present national calamity,* and breathed such a spirit of
religious hope for the future, as almost to rise to the level of New Testament sentiment.
- It must be remembered that this Paschal celebration was in the first year of Hezekiah,
and therefore in the third or fourth of Hoshea - or several years before the final overthrow
of Samaria. On the annexation of Naphtali to the Assyrian empire, and the partial
deportation of Israel referred to in 2 Chronicles 30:6, 7, 9, see ch. 8. On the later national
calamities in the time of Hoshea, see ch. 9.
In spite of the mockery with which at least at first the invitation was received by the
majority in what still remained of the northern kingdom, the final response was truly
encouraging (comp. vers. 10, 18). In Judah it was both hearty and unanimous (2
(^)