2 Chronicles 30:3

For they could not keep it at the time,.... In the month Nisan, as the Targum adds, on the fourteenth day of the month, as the law enjoined, because the cleansing of the temple was not finished until the sixteenth day, see 2 Chronicles 29:17 and, besides this, two other reasons follow: because the priests had not sanctified themselves sufficiently; that is, a sufficient number of them were not sanctified, to slay all the passover lambs the people that came to the feast would want: neither had the people gathered themselves together to Jerusalem; they had no notice of it, nor summons for it; and it was required that, at such a time, all the males in the land should appear at Jerusalem; but this custom having been long disused, it required time to acquaint them of the revival of it.

30:1-12 Hezekiah made Israel as welcome to the passover, as any of his own subjects. Let us yield ourselves unto the Lord. Say not, you will do what you please, but resolve to do what he pleases. We perceive in the carnal mind a stiffness, an obstinacy, an unaptness to compel with God; we have it from our fathers: this must be overcome. Those who, through grace, have turned to God themselves, should do all they can to bring others to him. Numbers will be scorners, but some will be humbled and benefited; perhaps where least expected. The rich mercy of God is the great argument by which to enforce repentance; the vilest who submit and yield themselves to the Lord, seek his grace, and give themselves to his service, shall certainly be saved. Oh that messengers were sent forth to carry these glad tidings to every city and every village, through every land!

2 Chronicles 30:3 . For they could not keep it at that time — Which God had appointed for it, both because the temple was not then purified and prepared, and also for two other reasons, which he here adds. The priests had not sanctified themselves sufficiently — To wit, in such a manner as was fit, nor in such numbers as were necessary for the slaying and offering of so many thousands of paschal-offerings, as appears, because they were not sufficient for those offerings, which were comparatively few, 2 Chronicles 29:32-34 . Neither had the people gathered themselves together, &c. — As they used, and ought to do, at that time, from all places: which now they could not do, because neither was the matter agreed upon, nor were the people summoned thither, till the proper time was past.

They could not keep it at that time, which God had appointed for it, Exodus 12:6 ; one reason whereof was evident in itself, because the temple was not then purified and prepared; to which he adds two other reasons. The priests had not sanctified themselves sufficiently, to wit, in such manner and degree as was fit, nor in such numbers as were necessary for the flaying and offering of so many thousands of paschal offerings, as appears, because they were not sufficient for those offerings, which were comparatively few, 2 Chronicles 29:32-34 . Neither had the people gathered themselves together to Jerusalem; as they used and ought to do at that time from all places; which now they could not do, because neither the thing was agreed upon, nor the people summoned thither, till the proper time was past.

(3) At that time. —The time when the Temple had just been reopened ( 2Chronicles 29:8 ), in the first month of Hezekiah’s first year. The Purification of the Temple was not completed until the 16th of Nisan ( 2Chronicles 29:17 ); but perhaps the Passover would have been held, had not the hindrances here mentioned prevented it. (See 2Chronicles 29:34 ). Sufficiently.—Lĕmaddày. Literally, unto what was enough (lĕ-mah-dày), an expression only met with here. (Comp. a similar formation, 1Chronicles 15:13.) The meaning is that a sufficient number of priests had not observed the legal ceremonies of self-purification in time to hold Passover in Nisan.

CHAPTER 30 2Ch 30:1-12. Hezekiah Proclaims a Passover. 1-5. 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 (Nu 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.

The king consulted with his princes and the whole assembly in Jerusalem, i.e., with the community of the capital assembled in their representatives for this purpose, as to keeping the passover in the second month. This was ( Numbers 9:6-13 ) allowed to those who, by uncleanness or by absence on a distant journey, were prevented from holding the feast at the lawful time, the 14th of the first month. Both these reasons existed in this case ( 2 Chronicles 30:3 ): the priests had not sufficiently sanctified themselves, and the people had not assembled in Jerusalem, sc. at the legal time in the first month. למדּי, contracted from מה־דּי, that which is sufficient, is usually interpreted, "not in sufficient number" (Rashi, Vulg., Berth., etc.); but the reference of the word to the number cannot be defended. למדּי denotes only ad sufficientiam, and means not merely that the priests had not sanctified themselves in such numbers as were required for the slaughtering and offering of the paschal lambs, but that the priesthood in general was not yet sufficiently consecrated, many priests not having at that time wholly renounced idolatry and consecrated themselves anew.