(5) So they established a decree.--And they decreed a proposal (he'?mid d?b?r). (Comp. 2 Chronicles 30:8; Psalm 105:10, "and hath decreed it unto Jacob for a law.")
From Beer-sheba even to Dan.--Reversing the ancient form of the phrase, to suit the present case. (Comp. Judges 20:1; 2 Chronicles 19:4.)
For they had not. . .written.--Rather, For not in multitude (lar?b) had they kept it, according to the Scripture. The people had not been in the habit of "coming in their numbers" to the feast. (Comp. the like use of lar?b in 2 Chronicles 30:13; 2 Chronicles 30:24.) See the Law respecting the Passover, Exodus 12:1-20; Deuteronomy 16:1-8; from which it appears that the obligation to observe it was universal, and according to the latter passage, which is probably referred to in the phrase "according to what is written." Jerusalem was the only legitimate place for the festival. It is implied that ever since the division of the kingdom, and perhaps earlier, the Passover had been inadequately celebrated. (Comp. 2 Kings 23:22.) LXX. well, ??? ?????? ??? ???????? ???? ??? ??????; Vulg., "multi enim non fecerant, sicut lege praescriptum est; Syriac and Arabic, "because their wealth had grown greatly"(!)
Verse 5. - Of a long time. Though the idea expressed in this rendering must, under any circumstances, attach to this passage, yet it can scarcely be understood to be given in the one Hebrew word we have here (לָרֹב); out of nearly a hundred and fifty occurrences of the word, and often with its present preposition, this is the solitary occasion of its being turned into a mark of time. The translation should read, for they had not kept it in multitude, i.e. in proper multitudes, and in the multitude of an undivided and holy kingdom. The force of the reference lies in the fact just stated, that Hezekiah, ignoring all the worse precedents of now many generations, and ignoring the iniquity of the duality of the kingdom, manfully caused his writ to run from south to north unchecked! As it was written; i.e. in the book of the Law of Moses. So runs the full and frequent and honoured phrase: כַּכָּתוּב בְסֵפֶר תּורַת־משֶׁה (2 Kings 14:6; 1 Kings 2:3; Joshua 3:34; 2 Chronicles 35:26, etc.).
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!
So they established a decree, to make proclamation throughout all Israel,.... Passed a vote, that heralds should be appointed and sent to proclaim it throughout the land, that all might know it, and none plead ignorance:
from Beersheba even to Dan; the one being the southern and the other the northern boundary of the whole land of Israel:
that they should come to keep the passover unto the Lord God of Israel at Jerusalem: the only proper place where it was to be kept:
for they had not done it of a long time in such sort as it was written; as prescribed in the law those of the ten tribes had not observed it from the time of the schism of Jeroboam, and many in the kingdom of Judah had neglected it, at least had not kept it as the law required; for the phrase which we render "of a long time" rather respects a multitude of persons than length of time, who had been very deficient in their observance of this ordinance; the Targum is, that"many had not done it in its time, in Nisan,''and suggests that it was kept twice this year, first in Nisan by a few, and now again in the second month Ijar, and which is the sense of some Talmudic writers (p), but has no foundation in the text.
To make proclamation.--Literally, to make a voice pass. (Comp. 2 Chronicles 24:9; 2 Chronicles 36:22.)
From Beer-sheba even to Dan.--Reversing the ancient form of the phrase, to suit the present case. (Comp. Judges 20:1; 2 Chronicles 19:4.)
For they had not . . . written.--Rather, For not in multitude (lar?b) had they kept it, according to the Scripture. The people had not been in the habit of "coming in their numbers" to the feast. (Comp. the like use of lar?b in 2 Chronicles 30:13; 2 Chronicles 30:24.) See the Law respecting the Passover, Exodus 12:1-20; Deuteronomy 16:1-8; from which it appears that the obligation to observe it was universal, and according to the latter passage, which is probably referred to in the phrase "according to what is written." Jerusalem was the only legitimate place for the festival. It is implied that ever since the division of the kingdom, and perhaps earlier, the Passover had been inadequately celebrated. (Comp. 2 Kings 23:22.) LXX. well, ??? ?????? ??? ???????? ???? ??? ??????; Vulg., "multi enim non fecerant, sicut lege praescriptum est; Syriac and Arabic, "because their wealth had grown greatly"(!)
from Beersheba even to Dan; the one being the southern and the other the northern boundary of the whole land of Israel:
that they should come to keep the passover unto the Lord God of Israel at Jerusalem: the only proper place where it was to be kept:
for they had not done it of a long time in such sort as it was written; as prescribed in the law those of the ten tribes had not observed it from the time of the schism of Jeroboam, and many in the kingdom of Judah had neglected it, at least had not kept it as the law required; for the phrase which we render "of a long time" rather respects a multitude of persons than length of time, who had been very deficient in their observance of this ordinance; the Targum is, that"many had not done it in its time, in Nisan,''and suggests that it was kept twice this year, first in Nisan by a few, and now again in the second month Ijar, and which is the sense of some Talmudic writers (p), but has no foundation in the text.
(p) T. Bab. Sanhedrin, fol. 12. 2.