A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 30
2 Chron. CHAP. XXX.
THIS Chapter is an Hiſtory of Hezekiah's celebrating the Unparallel'd Paſſover, the like whereof had not been ſince the Revolt of the Ten Tribes, either for ſuch a General Aſſembly, or for ſuch a Solemn and Sacred Feſtivity.
Two General Parts make up the whole Chapter; the firſt is the Appointment of the Paſſover by Royal Authority, and the ſecond is the Obſervance of it in a God-pleaſing manner.
The Particular Remarks upon the firſt General Part.
Remark the Firſt: King Hezekiah, with the conſent of his Council, ſends forth his Royal Proclamation, not only to his own Subjects of Judah, but alſo unto all Iſrael, from Dan to Beerſheba, that is, from North to South, ver. 5. and this he doubtleſs did in the firſt Year of his Reign, and ſo ſoon as he had cleanſed and Conſecrated the Temple: N. B. For a Right Religious Reformer lays under a Double Duty; the firſt is Negative, in Removendo prohibentia, or Removing of Rubbiſh, &c. The ſecond is Poſitive, in Applicando Auxiliatoria, or Applying of Helps, when what hinders is done out of the way. It need not be queſtioned, that this good King neglected any time, but did diligently ſtrike while the Iron, was Hot, in ſending forth his Amicable Invitation to the Ten Tribes (now under convincing Afflictions) to come in from their Idolatries to the Right Religious worſhip of the true Jehovah. This overture of Reconciliation (ſaith Dr. Lightfoot) unto the Lord they once more mercifully enjoy before their fatal and final Rejection.
Remark the Second, Is the Import or Purport of his Royal Inviting (rather than Commanding, as Grotius noteth) Proclamation was to Rouze up the poor Remnant of Iſrael (now in dreadful Diſtreſs) unto a ſound Repentance, ver. 6. and he preſſeth this point of their renewing the Covenant with God upon them by two Arguments; the firſt is taken from fear of Danger, into which the Captive Iſraelites had brought themſelves by their Apoſtaſy and Impenitency, ver. 7, 8. ſee 2 Kin. 15, to 29. 1 Chron. 5.26. and 2 Chron. 28.20. where they had been given up to Deſolation: But (ſaith he in his Royal Letters) if ye will ſubmit to his Juſtice and implore his Mercy, If ye will put your ſelves into the hands of Juſtice in hope of Mercy, then brings he in his Second Argument, namely, Hope of Advantage even to your Captive Brethren, ver. 9. who ſhall find favour with their Enemies for your Pitty and Prayers, &c.
Remark the Third, Is the Fruit and Product of this Royal Proclamation, ver. 10.11. Theſe Royal Letters were ſent by Poſt not only to all Judah, but to all Iſrael, living beyond the Kingdom of Judah alſo: And tho' Ephraim and Manaſſeh be only named, ver. 1. becauſe they lay neareſt to his Kingdom, and a great number of them had from time to time joined themſelves to Judah in the Worſhip of God. 2 Chron. 15.8, 9. and, as Maſius obſerveth, therefore Hezekiah had more hopes of Succeſs among them: Yet the ſeveral Poſts were ſent to all the Ten Tribes as far as Zebulon, ver. 10. which was by the Sea-ſide, Gen. 49.13. ſo was one of Iſrael's Ʋtmoſt Coaſts: But the Effects of this Royal and Godly Meſſage were twofold; for firſt, many of the Ten Tribes Mocked the Meſſengers: They had ſo long wanted the Meat of God's Ordinances, that the generality of them had quite loſt their Appetites thereunto; they looked upon Religion as ſo light and frivolous a matter, as to laugh thoſe to ſcorn for ſo many Fools, that ſtirr'd a foot out of their own Country upon that Account: Thus prophane were they become to contemn the Worſhip of God. N. B. 'Tis a ſad Symptom of a coming common Calamity, when Religion is become a Matter not of Form only, but of Scorn alſo. Nor was this all (if Joſephus may be truſted for Truth) who ſays, Thoſe Scoffing Iſraelites did not only Scorn, but alſo Slew the Meſſengers that Invited them, yea and the Prophets too that exhorted them to go up to the Paſſover at Jeruſalem, in defiance of Hezekiah's Authority, becauſe they lived out of his Dominions: However, they did thus Ripen faſt, and became Ready for that Ruine, which came upon them a few Years after, for this offer of Grace was in the firſt Year of Hezekiah, and about five Years after this they were all carried away Captive in the ſixth Year of Hezekiah, 2 Kin. 18.10, 11.
Remark the Fourth: But the King's Call and Invitation had a contrary and a more bleſſed Influence upon others of the Iſraelites, for divers of Aſher, Manaſſeh and Zebulon, Humbled themſelves under the ſenſe of their Sins, and were more eaſily drawn to Jeruſalem, the place where they hoped to find Mercy: And according to the Judgments of ſome Learned Men, they did find ſo much Mercy with the Lord at the Celebration of this Solemn Paſſoever, that the Lord hid them, when the reſt of the Scorners were all carry'd away Captive: However, preſerved they were, if not from the Common Deſtruction, yet from the Common Diſtraction, for God will ſave the Humble Perſon, Job 22.9. Zeph. 2.3. but the Grace of God did more powerfully operate in Judah than in Iſrael, ver. 12. inclining their hearts to an unanimous Complyance to God's and the King's Call: Oh how well is God called the Father of Spirits, Heb. 12.9. who holds the Spirits of all Mortals in his own hand, and turns them which way he pleaſeth. 'Tis ſaid [the Lord ſtirred up the Spirits of Pul and Tilgath-Pileſer, &c. 1 Chron. 5.26. and what a ſtrange Change was wrought here in the Men of Judah's Spirits, who ſo lately had univerſally complyed with the Idolatrous Orders of Impious Ahaz, and now are made as mad and forward for God, as ever they had been againſt him; like Paul, Acts 26.11. 2 Cor. 5.13.
Remark the Fifth, The Time appointed for this Paſſover was the ſecond Month, ver. 2, 13, 15. which was point blank againſt the Law of Moſes, requiring it to be kept in the firſt Month, Exod. 12.2, 6. but the Law of Neceſſity (ſaith Piſcator) in Caſes extraordinary did juſtifie this Act out of it's appointed Time, as it had done before with God's Allowance, Numb. 9.10, 11. The Impediments here (ſaith Oſiander) were not unlike the Impediments there, where the Divine Diſpenſation was granted, for to keep the Paſſover in the firſt Month at this Time, according to God's firſt Law was impracticable, yea impoſſible now upon a threefold Account. N. B. Firſt, The Temple was not purified before the fourteenth Day of the firſt Month was paſt, ſeeing they were ſixteen Days in cleanſing it, 2 Chron. 29.3, 17. and till it was duely cleanſed, the Feaſt of unleavened Bread could not be kept in it. Secondly, A competent number of Prieſts could not be got prepared, for ſo ſolemn a Feſtival againſt the firſt Month, for 'tis ſaid [The Prieſts were but few, and not ſo forward and free-hearied as the Levites] 2 Chron. 29.34. and here 'tis ſaid [The Prieſts were not ſufficiently ſanctified] ver. 3. for ſo ſolemn a ſervice ſo ſoon. Thirdly, Another hinderance from keeping the Paſſover in the firſt Month was, becauſe the People could not ſo ſoon be aſſembled for its Celebration, ver. 3. for they could not be ſummoned until the Temple was purged.
The Second Part of this Chapter, is the obſervance of this Sacred Service ſo acceptable to the Lord.
Remark the Firſt, The Actions of the People, both coming up to Jeruſalem in a prodigious concourſe, brought thither by the Holy Hand of Almighty God, ver. 12, 13.53.1. it was a Day of God's Power, which made them ſuch a willing People, Pſalm 110.3. and ſo forth-bearing they were, that the Prieſts and Levites were aſhamed, ver. 15. and well they might (ſaith Vatablus) becauſe they ſaw their own former backwardneſs to ſuch a bleſſed Buſineſs, Chap. 29.34. now ſo notoriouſly upbraided by the forwardneſs of the Common People; nor was this all that was notable in them, but the People likewiſe aroſe (which Vatablus ſaith, ſignifi'd their Alacrity) and broke down all the Altars (which Ahaz had erected in the Temple unto his Idols) ver. 14. Whereas God had but one Altar, Baal had many in every Street of the City, Jer. 11.13.
Remark the Second, The Actions of the Prieſts and Levites, 1. 'Tis ſaid [Then they killed the Paſſover] ver. 15. namely when all the Baggage and broken Altars of Idolatry were firſt caſt into the Brook Kidron. N. B. Oh that we could do ſo, and then come clean to the Lord's Supper, 2 Cor. 5.7, 8. 2. The Levites held the Baſon to receive the Blood of the Sacrifice, and then the Prieſts ſprinkl'd it, ver. 16. as a Type of that Blood of ſprinkling that ſpeaks better things, Heb. 12.24. 3. They ſupplied the defects of the unclean, ver. 17. by ſanctifying thoſe that came unſanctified, having more of deſire to partake of the Paſſover, than they had of Diligence to prepare for it; either through want of due time beforehand (ſaith Oſiander) for the thing was done ſuddenly, Chap. 29.36. or it was for want of due Inſtruction, &c. and this Work of ſanctifying the unclean, (that God's Paſſover might not be polluted by the unprepared) is Attributed here to the Levites, becauſe they were more upright in Heart to ſanctifie themſelves than the Prieſts, Chap. 29.34. therefore the Levites did ſtay the Sacrifice, fley it and lay it by piece-meal upon the Altar, and offered it up to God for ſanctifying the unclean, which was a Work proper to the Prieſts, but that they had not ſanctified themſelves ſufficiently, ver. 3. here, and again [a great number of Prieſts ſanctified themſelves, ver. 24. having then both more Time and farther need to do ſo, ſaith Vatablus, being aſhamed to come behind all, whoſe place was to go before all, &c.]
Remark the Third, The Actions of the King, praying for the unclean, ver. 18, 19.
Mark 1. The occaſion of his Prayer was, [many of the ten Tribes (who had been a long time without God, without Law, and without a teaching Prieſt, 2 Chron. 15.3.) came rudely and irreverently to the Paſſover, for which they ſome way or other (not expreſs'd) ſo ſignally were ſtigmatiz'd, as to need healing, ver. 20. they ſmarted for their coming unprepared to the Paſſover, either by ſome ſudden Sickneſs (a Diſeaſe of the Body) or by Guilt of Conſcience, a Diſeaſe of the Soul, ſay ſome Learned Men here.]
Mark 2. Hezekiah's Prayer for this unprepared Prieſts and People, that God would pardon both the one and the other, when he ſaw ſome viſible Sign of Divine Diſpleaſure upon them: Pleading with God for them after this Manner [The good Lord pardon every one of us, what is wanting in any of us, for want of Time or Means, &c. and out of thy wonted goodneſs graciouſly accept of our (though weak yet willing) Services, &c.] Vatablus and Piſcator make this the ſenſe of the King's Prayer for the unprepared People, that he urgeth for an Argument [The People had prepared their Hearts to ſeek God] to wit, with a Moral and Internal Purity, though they wanted that Ceremonial and External Purification, which the Law required in ſuch as ſerve God in his Sanctuary; they have prepared their Hearts, as well as they were able, though far ſhort of what they ſhould be.
Remark the Fourth, God's Anſwer to Hezekiah's Prayer, ver. 20.
Mark 1. Junius and Piſcator, &c. ſay, that God heal'd them on both ſides, Pſalm 103.3. both their Souls of the guilt of Sin, and their Bodies of the Pain of Sickneſs, otherwiſe it could not have been known, that the Lord had heard the King's Prayers for them.
Mark 2. The Rabbins ſay, ſome of the People God ſlew for their unpreparedneſs, but at Hezekiah's Prayer the Plague ſtayed; Others not improbably ſay, ſeeing God is ſaid here to hear his Prayer and to heal his People, this was manifeſted by ſome Viſible Sign, and poſſibly by Fire from Heaven conſuming the Sacrifice, the uſual token of God's acceptance: Whatever it was, it gave great ſatisfaction to their Minds, which made them keep the Feaſt with gladneſs, ver. 22, 25. N. B. From this famous Hiſtory, learn theſe Myſteries. 1. The Paſſover was an Old-Teſtament-Sacrament, inſtituted in memorial of Iſrael's Deliverance from Egypt, and particularly in memorial of God's paſſing over Iſrael, when he deſtroy'd all the firſt born of Egypt, Exod. 12.12, 13, 14. Now if God was ſo ſevere in branding thoſe that came unprepared to this Paſſover; How much more ought we to tremble at coming unworthily to the Lord's Supper: He that came in to the Wedding Supper without the Wedding-Garment on his back was carried out, but not without Iron-fetters on his Feet, Matth. 22.11, 12, 13. and for this Cauſe many are Sick, and ſome dead outright, 1 Cor. 11.30. N. B. 2. Hezekiah here repreſents, Firſt, The Work of every Goſpel Miniſter, who muſt make an Atonement for their People, as the Vine dreſſer did for ſparing the unfruitful Vineyard, &c. Luke 13.8, &c. Happy are that People, who have praying Vine-dreſſers to intercede for them, at which God, when moſt angry, will yield ſomewhat: God forbid (ſaith Samuel) I ſhould ceaſe to Pray for you, 1 Sam 12, 23. this is to fulfil our Miniſtry, Col. 4.17. to ſtand with our Incenſe 'twixt God and our People, as Aaron did, Numb. 16. ver. 46, 47, 48. Secondly, Hezekiah reſembles our Bleſſed Mediator, praying both for Prieſt and People, Heb. 9.24. our High-Prieſt for Expiation, Exod. 30.10. Lev. 16.2, 24. our Surety, Gen. 43.9. and 44.32. Heb. 7.22. to whom God will not ſay nay, 1 Kings 2.20. but hears him always, John 11.41. nor will he forget us, as the Butler did Joſeph, Gen. 40.23. but makes up all our defects, Rev. 8.5, &c.
Remark the Fifth, Hezekiah ſpake comfortably to the Hearts of all the Levites, to encourage them in working luſtily under that laborious employ of teaching the good Knowledge of God, ver. 22. promiſing them his beſt Aſſiſtance, which few Princes do at this Day. N. B. Hereby the whole Aſſembly was ſo tranſported, that as the Prieſts on the one hand, had moſt loudly ſounded out the High Praiſes of the God of Iſrael for giving them ſuch a ſeven Days Holy Feaſt, as had not been ſince Solomon, ver. 21, 26. ſo the People were willing to keep other ſeven days over and above what God's Law required, ver. 23. that thoſe of the ten Tribes (ſaith Oſiander) might have time enough for full Confirmation in the true Religion, &c.
Remark the Sixth and Laſt, The Management of this ſolemn Feſtival to the end, 1. The King gave a thouſand Bullocks, &c. whereon (beſide Sacrifices, &c.) a publick Feaſt was made to refreſh thoſe Strangers of Iſrael (ſaith Oſiander) that they might not think the fourteen Days Time of abſence tedious, but Jom be Jom, Heb. Day by Day they might ſerve the Lord with gladneſs. 2. The Princes follow this good Pattern of the King, and gave as many Bullocks as he did, and three thouſand Sheep more than he gave, ver. 24. for they were many; and Ahaz had exhauſted the Royal Treaſure. 3. This noneſuch Solemnity was carried on and concluded with great Joy, the Prieſts praying God; to bleſs the People, which Prayers, Numb. 6.23. God heard in Heaven, &c. ver. 25, 26, 27.