to these services], for the thing had come suddenly" [without long previous preparation] (2

Chronicles 29:35, 36).

What followed shows that, however sudden the impulse in this religious revival, it was neither

transient nor superficial. Of all the festivals in Israel, the most solemn was that of the Passover. It

commemorated Israel's national birthday as the redeemed of the Lord, and pointed forward to that

better deliverance of which it was the emblem. Ordinarily this feast commenced on the evening of

the 14th Nisan (Exodus 12:6, 8, and parallels). But in the present instance this was impossible. Not

only had the cleansing of the Temple occupied till the 16th of the month, but a sufficient number

of priests for the services had not yet sanctified themselves, while further time was required to

make announcement of the Passover throughout all Israel. For, unlike the services at the

reconsecration of the Temple, which seem to have been confined to the inhabitants of Jerusalem,

this was to be observed as a great national festival. But it was possible to remove the difficulty

thus arising. The law, while fixing the ordinary date of the Passover, had also made provision for

an after-celebration of the feast on the correspo nding day of the second month in cases of

unavoidable hindrance (Numbers 9:6 -13). This is one of the most instructive commendations on

the character of the Mosaic law. It shows that the outward form was not of its essence, but was

flexible and adaptable. Thus the law was not something rigidly outward and absolutely permanent,

but gave indication of the possibility of an enlargement by a higher fulfillment of its spirit as

distinguished from the mere letter. 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 expres sion 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 t he time of Hoshea, see

ch. 9.