1Ezechiáš vypravil posly k celému Izraeli a Judovi a dokonce napsal listy Efraimovi a Manasesovi, aby přišli do Jahvova Chrámu v Jeruzalémě slavit Velikonoce Jahvovi, Bohu Izraele. 2Král, jeho hodnostáři a celé jeruzalémské shromáždění usoudili, že by se měly slavit ve druhém měsíci, 3protože v té chvíli už to udělat nebylo možné, když se kněží v dostatečném množství neposvětili a lid se neshromáždil v Jeruzalémě. 4Králi a celému shromáždění se to zdálo být správné. 5Rozhodli, že se pošle po celém Izraeli od Beršeby po Dan výzva, aby přišli slavit do Jeruzaléma Velikonoce Jahvovi, Bohu Izraele; málokteří se totiž předtím podřizovali Písmu. 6Rychlí poslové s listy od krále a hodnostářů odešli do celého Izraele a Judy. Podle králova příkazu měli říkat: „Izraelité, vraťte se k Jahvovi, Bohu Abrahámovu, Izákovu a Izraelovu, a on se vrátí k těm z vás, kdo zůstávají, když unikli z moci asyrského krále. 7Nebuďte jako vaši otcové a vaši bratři, kteří se zpronevěřili vůči Jahvovi, Bohu svých otců, a které on, jak vidíte, vydal zkáze. 8Nebuďte už tvrdošíjní, jako byli vaši otcové. Poddejte se Jahvovi, pojďte do jeho svatyně, kterou on navždy posvětil, služte Jahvovi, svému Bohu, a on od vás odvrátí svůj planoucí hněv. 9Vrátíte-li se opravdu k Jahvovi, naleznou vaši bratři a vaši synové milost před svými dobyvateli, vrátí se do této země, neboť Jahve, váš Bůh, je plný slitování a něžné lásky. Vrátíte-li se k němu, on od vás neodvrátí svou tvář.“ 10Od města k městu probíhali rychlí poslové Efraimovu a Manasesovu a dokonce i Zabulonovu zemi, ale posmívali se jim a tropili si z nich žerty. 11Nicméně někteří muži z Ašera, z Manasesa a ze Zabulona se pokořili a do Jeruzaléma přišli. 12Boží ruka působila spíše v Judovi, kde dala všem jediné srdce, aby vykonali, co podle Jahvova slova předepsali král a hodnostáři. 13V Jeruzalémě se shromáždil početný lid, aby ve druhém měsíci oslavil Svátky nekvašených chlebů. Nesmírně velké shromáždění 14začalo odnášet oltáře, které byly v Jeruzalémě, a všechna vykuřovadla a odhodili je do údolí Cedronu. 15Čtrnáctého druhého měsíce zabili paschu. Kněží a levité byli velice zahanbení, posvětili se a mohli nést celopaly do Jahvova Chrámu. 16Potom se postavili na svá místa dle svých stanov podle zákona Božího muže Mojžíše. Kněží rozlévali krev, kterou brali z rukou levitů, 17neboť ve shromáždění bylo mnoho mužů, kteří se neposvětili, a levité byli pověřeni, aby zabíjeli velikonoční oběti za ty, kteří nebyli náležitě čistí, aby je Jahvovi zasvětili. 18Většina lidu, mnoho Efraimovců, Manasesovců, Izacharových a Zabulonových synů, se totiž neočistila; jedli paschu, aniž se podřizovali Písmu. Ale Ezechiáš se za ně modlil; řekl: „Ať Jahve ve své dobrotě přikryje vinu 19kohokoli, kdo se srdcem naklonil, aby hledal Boha Jahva, Boha svých otců, i když není patřičně čistý pro svaté věci!“ 20Jahve Ezechiáše vyslyšel a ponechal lid bez pohromy. 21Izraelité, kteří byli v Jeruzalémě, oslavovali po sedm dní ve velké radosti Svátek nekvašených chlebů, zatímco kněží a levité každý den ze všech sil chválili Jahva. 22Ezechiáš povzbuzoval levity, kteří se vesměs vyznali v Jahvových věcech a po sedm dní se účastnili hodů té slavnosti, slavili pokojné oběti a přitom chválili Jahva, Boha svých otců. 23Potom celé shromáždění usoudilo, že bude slavit sedm dalších dní svátků, a udělali z nich sedm dní radosti. 24Neboť judský král Ezechiáš pro shromáždění vykonal vyzdvihnutí tisíce býků a sedmi tisíc ovcí, další vykonali hodnostáři: tisíc býků a deset tisíc ovcí. Kněží se hromadně posvětili 25a celé shromáždění Judovců se zaradovalo, stejně tak i kněží, levité, celé shromáždění, jež přišlo z Izraele; uprchlíci, kteří přišli z izraelské země, stejně jako ti, kdo bydleli v Judovi. 26V Jeruzalémě byla velká radost, protože od dnů izraelského krále Davidova syna Šalomouna se nic podobného v Jeruzalémě neudálo. 27Kněží a levité začali lidu žehnat. Jejich hlas byl vyslyšen a jejich modlitba přijata v jeho svatém Příbytku na nebesích.
Jamieson Fausset Brown Bible Commentary 1 HEZEKIAH PROCLAIMS A PASSOVER. (
2Chr 30:1-12)
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 (
Num 9:6-
Num 9:13) 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. Hoshea, the reigning king, is described as, though evil in some respects, yet more favorably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character (
2Kgs 17:2).
6 the posts--that is, runners, or royal messengers, who were taken from the king's bodyguard (
2Chr 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 (
2Kgs 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 (
1Chr 5:26), and afterwards in the northern parts of Israel (
2Kgs 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 (
2Kgs 17:6;
2Kgs 18:9-12).
10 the posts passed from city to city--It is not surprising that after so long a discontinuance of the sacred festival, this attempt to revive it should, in some quarters, have excited ridicule and opposition. Accordingly, among the tribes of Ephraim, Manasseh, and Zebulun, Hezekiah's messengers met with open insults and ill usage. Many, however, in these very districts, as well as throughout the kingdom of the ten tribes, generally complied with the invitation; while, in the kingdom of Judah, there was one unanimous feeling of high expectation and pious delight. The concourse that repaired to Jerusalem on the occasion was very great, and the occasion was ever after regarded as one of the greatest passovers that had ever been celebrated.
14 THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (
2Chr 30:13-27)
they arose and took away the altars that were in Jerusalem--As a necessary preparation for the right observance of the approaching solemnity, the removal of the altars, which Ahaz had erected in the city, was resolved upon (
2Chr 28:24); for, as the people of God, the Hebrews were bound to extirpate all traces of idolatry; and it was a happy sign and pledge of the influence of the Spirit pervading the minds of the people when they voluntarily undertook this important preliminary work.
15 the priests and the Levites were ashamed--Though the Levites are associated in this statement, the priests were principally referred to; those of them who had been dilatory or negligent in sanctifying themselves (
2Chr 29:34) were put to the blush and stimulated to their duty by the greater alacrity and zeal of the people.
16 the priests sprinkled the blood, which they received of the hand of the Levites--This was a deviation from the established rules and practices in presenting the offerings of the temple. The reason was, that many present on the occasion having not sanctified themselves, the Levites slaughtered the paschal victims (see on
2Chr 35:5) for everyone that was unclean. At other times the heads of families killed the lambs themselves, the priests receiving the blood from their hands and presenting it on the altar. Multitudes of the Israelites, especially from certain tribes (
2Chr 30:18), were in this unsanctified state, and yet they ate the passover--an exceptional feature and one opposed to the law (
Num 9:6); but this exception was allowed in answer to Hezekiah's prayer (
2Chr 30:18-20).
20 the Lord . . . healed the people--We imagine the whole affair to have been the following: In consequence of their transgressions they had cause to fear disease and even death (
Lev 15:31). Hezekiah prayed for the nation, which was on the point of being diseased, and might therefore be regarded as sick already [BERTHEAU].
21 the children of Israel . . . kept the feast--The time appointed by the law for the continuance of the feast was seven days [
Exod 12:15;
Exod 13:6;
Lev 23:6]; but in consequence of its having been allowed to fall so long into desuetude, they doubled the period of celebration and kept it fourteen days with unabated satisfaction and joy. Materials for the additional sacrificial meals were supplied by the munificence of the king and the princes.
24 and a great number of priests sanctified themselves--so that there would be a sufficient number of hands for the additional services.
