2 Chronicles 30:11

Translation
King James Version
Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
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KJV (with Strong's)
Nevertheless divers H582 of Asher H836 and Manasseh H4519 and of Zebulun H2074 humbled H3665 themselves, and came H935 to Jerusalem H3389.
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Complete Jewish Bible
Nevertheless, some from Asher, M'nasheh and Z'vulun were humble enough to come to Yerushalayim.
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Berean Standard Bible
Nevertheless, some from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem.
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American Standard Version
Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
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World English Bible Messianic
Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
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Geneva Bible (1599)
Neuerthelesse diuers of Asher, and Manasseh, and of Zebulun submitted themselues, and came to Ierusalem.
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Young's Literal Translation
only, certain from Asher, and Manasseh, and from Zebulun, have been humbled, and come in to Jerusalem.
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See also
2 Chronicles 30:212 Chronicles 30:182 Chronicles 30:252 Chronicles 33:192 Chronicles 11:16Acts 17:342 Chronicles 12:6
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Hezekiah Purifies the Temple
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In the KJVVerse 11,839 of 31,102

Study This Verse

SUMMARY

marks a crucial turning point in King Hezekiah's ambitious spiritual reformation, illustrating God's persistent grace amidst widespread rejection. Following a nationwide invitation to celebrate the Passover in Jerusalem, this verse highlights a surprising and faithful remnant from the northern tribes of Asher, Manasseh, and Zebulun who, in stark contrast to the mockery of their peers, chose to humble themselves and journey to the capital. Their obedient response underscores the profound spiritual significance of individual humility and a return to the Lord's appointed worship, demonstrating God's sovereign preservation of a people for Himself even in times of deep apostasy.

CONTEXT

  • Literary Context: This verse is strategically placed within the narrative of King Hezekiah's extensive religious reforms, which span 2 Chronicles 29-31. Having meticulously cleansed and rededicated the Temple and reinstituted proper worship practices, Hezekiah takes the unprecedented step of inviting all Israel, from the northernmost reaches of Dan to the southernmost point of Beersheba, to Jerusalem for a unified Passover celebration (2 Chronicles 30:1-5). This bold initiative aimed not only at religious revival but also at a symbolic reunification of the long-divided kingdom. The immediate preceding verse, 2 Chronicles 30:10, vividly describes the scorn and ridicule faced by Hezekiah's messengers in the northern territories, emphasizing the deep-seated resistance to his call. Verse 11, therefore, serves as a powerful and unexpected counterpoint, introducing a glimmer of hope and obedience amidst pervasive spiritual apathy, setting the stage for the subsequent joyous and unprecedented celebration of the Passover (2 Chronicles 30:26).
  • Historical & Cultural Context: The historical setting is the late 8th century BCE, a period when the northern kingdom of Israel had been separated from Judah for over two centuries, consistently indulging in idolatry and rejecting the Davidic monarchy and the Jerusalem Temple as the legitimate center of Yahweh worship. By Hezekiah's reign, the northern kingdom was politically unstable and on the cusp of Assyrian conquest, having already endured significant deportations. The Passover, a cornerstone of Israelite identity commemorating their liberation from Egyptian bondage, had largely fallen into disuse, especially in the North. Hezekiah's invitation was thus a radical act, challenging generations of religious and political schism. For individuals from the northern tribes to travel to Jerusalem would have required immense faith, courage, and a willingness to defy prevailing cultural and political norms, undertaking a potentially perilous journey to a rival capital for a neglected religious observance. This act was a profound statement of spiritual allegiance to Yahweh and His covenant.
  • Key Themes: 2 Chronicles 30:11 powerfully contributes to several overarching themes within the Chronicler's theology and the broader biblical narrative. Firstly, it highlights the theme of divine invitation and human response, demonstrating that God's gracious call to repentance and worship extends even to those who appear most resistant or distant, as seen in Hezekiah's messengers reaching "from Dan even to Beersheba" (2 Chronicles 30:5). Secondly, the pivotal phrase "humbled themselves" introduces the essential theme of humility and repentance as indispensable prerequisites for spiritual restoration, contrasting sharply with the pride and scorn displayed by the majority in 2 Chronicles 30:10. Finally, the emergence of a small, faithful group from the northern tribes underscores the enduring biblical theme of the faithful remnant. This motif emphasizes God's sovereign ability to preserve a believing core even amidst widespread apostasy and impending judgment, ensuring the continuity of His covenant people and demonstrating His faithfulness to His promises (Isaiah 10:20-22).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • divers (Hebrew, ʼĕnôwsh', H582): This term (H582) is derived from a root suggesting mortality or frailty, often used to refer to "man" in a general sense, highlighting human weakness or commonality. In this context, "divers" (or "certain men") emphasizes that it was not a collective, tribal movement but rather individual persons or smaller groups from these northern tribes who responded. This highlights the personal nature of their decision, distinguishing them as a minority who chose a different path than the scoffing majority, underscoring the power of individual conviction and God's work in specific hearts.
  • humbled (Hebrew, kânaʻ', H3665): The verb (H3665) literally means "to bend the knee" or "to bow down," and figuratively, "to humiliate oneself," "to be brought low," or "to submit." Here, it denotes a voluntary, internal act of contrition and submission to God's will. It implies setting aside pride, long-standing political and religious prejudices, and the ingrained idolatry of the northern kingdom. This profound spiritual posture was the catalyst for their outward act of obedience, signifying a genuine turning of the heart back to Yahweh and His covenant.
  • Jerusalem (Hebrew, Yᵉrûwshâlaim', H3389): This dual-form noun (H3389) likely means "founded peaceful" or "possession of peace." More than just a geographical location, Jerusalem was the divinely chosen capital of Judah, the city of David, and most importantly, the site of the Temple—the singular, legitimate center for Yahweh worship according to the Mosaic Law. Their journey to Jerusalem was a tangible, symbolic act of repentance, a rejection of the illegitimate worship centers of the North, and a return to the true worship of God, signifying a desire for spiritual reunification with God's covenant people.

Verse Breakdown

  • "Nevertheless divers of Asher and Manasseh and of Zebulun": This phrase immediately establishes a powerful contrast with the widespread rejection and mockery described in the preceding verse. The use of "nevertheless" signals a surprising and grace-filled exception. The specific mention of Asher, Manasseh, and Zebulun is significant, as these were northern tribes deeply enmeshed in the idolatry and political separation that had characterized the kingdom of Israel for centuries. The term "divers" indicates that this was not a mass tribal conversion but a response from individuals or smaller groups within these tribes, highlighting the personal nature of their faith and God's sovereign grace in preserving a remnant even in the most unlikely and apostate regions.
  • "humbled themselves": This clause describes the internal, spiritual posture that enabled their subsequent outward action. The act of "humbled themselves" signifies a deliberate, voluntary decision to set aside pride, prejudice, and the prevailing cultural norms that had led their kingdom astray. It implies a recognition of their spiritual need and a willingness to submit to God's authority and His covenant requirements. This profound act of contrition was foundational to their spiritual restoration and their ability to respond positively to Hezekiah's invitation.
  • "and came to Jerusalem.": This clause describes the external, obedient action that resulted from their internal humility. "Came to Jerusalem" was not merely a physical journey; it was a symbolic pilgrimage back to the divinely appointed center of true worship. Their arrival in Jerusalem represented a tangible commitment to abandon the idolatrous practices of the northern kingdom and to re-engage with the legitimate worship of Yahweh at His Temple. This act symbolized a profound repentance, a desire for spiritual reunification with God's people, and an embrace of covenant fidelity.

Literary Devices

The verse masterfully employs several literary devices to convey its profound theological message. Contrast is immediately evident through the opening "Nevertheless," which sharply juxtaposes the obedient remnant with the mocking majority described in 2 Chronicles 30:10. This highlights the individual nature of faith and response to God's call, emphasizing that divine grace can penetrate even the most resistant environments. The Remnant Motif is central, portraying God's enduring faithfulness in preserving a believing core amidst widespread apostasy and impending judgment. This motif is a recurring theme throughout biblical history, underscoring divine sovereignty and grace in maintaining a covenant people. Furthermore, the act of "coming to Jerusalem" functions as profound Symbolism, representing not just a physical journey but a spiritual pilgrimage back to the center of true worship, covenant fidelity, and unity with God's people. It symbolizes a turning away from the false worship of the northern kingdom and a return to the Lord, embodying repentance and reconciliation.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully illustrates God's persistent grace and the transformative power of humility. Despite generations of spiritual rebellion and the immediate scorn of the majority, God's invitation still reached and resonated with a chosen few. Their act of humbling themselves before the Lord underscores a fundamental biblical principle: true spiritual revival and reconciliation with God begin with a contrite heart and a willingness to set aside pride and self-sufficiency. This remnant's obedience demonstrates that God's faithfulness is not contingent on the majority's response, but rather He always preserves a people for Himself, drawing them back to Himself through His gracious call. Their journey to Jerusalem was an act of faith, obedience, and a symbolic reunification, demonstrating that genuine worship requires both an internal disposition of humility and an external commitment to God's revealed will.

REFLECTION AND APPLICATION

The narrative of the remnant from Asher, Manasseh, and Zebulun offers profound and timeless lessons for believers today. It challenges us to honestly examine our own hearts and discern whether pride, deeply ingrained habits, cultural pressures, or the fear of societal scorn are preventing us from responding fully and obediently to God's persistent call. Just as Hezekiah's invitation extended to those geographically and spiritually distant from Jerusalem's vibrant spiritual center, God's grace and invitation to repentance, reconciliation, and fellowship are universal, reaching into every corner of our lives and society. This verse serves as a powerful reminder that genuine spiritual progress and transformation often begin with a profound willingness to humble ourselves before the Lord, acknowledging our absolute dependence on Him and His divine ways, even if it means standing apart from popular opinion or confronting long-standing personal preferences. Our personal decision to obey God's call, even when others scoff or resist, can lead to profound spiritual blessing, deep joy, and active participation in His greater redemptive purposes, as beautifully evidenced by the subsequent great celebration of the Passover that followed this remnant's arrival (2 Chronicles 30:26).

Questions for Reflection

  • How does pride or the pressure to conform to societal norms manifest in my life, potentially hindering my full and joyful obedience to God's call?
  • What "invitations" from God—whether to repentance, radical service, deeper commitment, or a change in lifestyle—might I be scoffing at or subtly ignoring, similar to the majority in the northern kingdom?
  • In what specific areas of my life is God calling me to "humble myself" and actively "come to Jerusalem," signifying a deeper alignment of my will and actions with His revealed truth and the community of faith?

FAQ

Why were these specific tribes (Asher, Manasseh, Zebulun) mentioned as responding positively, while others mocked?

Answer: While the biblical text does not explicitly detail the precise reasons, several factors may contribute to their unique response. Geographically, Asher and Zebulun were located in the far northern reaches of the kingdom, and Manasseh's territory spanned both sides of the Jordan River. For individuals from these tribes, the journey to Jerusalem would have been particularly arduous and time-consuming, indicating a significant level of commitment and intentionality. Their response highlights that God's sovereign grace can penetrate and stir hearts even in the most geographically distant and spiritually apostate regions. It is plausible that within these tribes, there remained lingering pockets of faithfulness, or individuals who, despite generations of separation and idolatry, retained a spiritual longing for the true worship of Yahweh and the covenant practices. Their decision stands as a powerful testament to the individual nature of faith and the Holy Spirit's ability to draw people to God even when the prevailing cultural and political climate is overtly hostile to divine truth, creating a stark contrast with the widespread rejection and mockery described in 2 Chronicles 30:10.

CHRIST-CENTERED FULFILLMENT

The narrative of the northern remnant humbling themselves and journeying to Jerusalem finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Hezekiah's invitation to the Passover, a call to return to covenant worship at a specific geographical location, powerfully foreshadows the universal invitation of the Gospel to come to Christ, who is Himself the true Temple (John 2:19-21) and the ultimate Passover Lamb, whose sacrifice takes away the sin of the world (John 1:29). Just as the remnant from Asher, Manasseh, and Zebulun chose humility over pride and obedience over scorn, so too does the New Covenant call all people to humble themselves before the Lord (James 4:10) and receive the boundless grace offered through Christ's atoning sacrifice. Jesus Himself perfectly exemplified this humility, emptying Himself of divine prerogative and becoming obedient to the point of death on a cross (Philippians 2:8). The "faithful remnant" of Old Testament Israel expands in the New Testament to encompass all who, by grace through faith, respond to Christ's call, forming the new people of God, comprised of both Jew and Gentile, who are no longer called to a physical Jerusalem but to the heavenly Jerusalem, the city of the living God, through their union with Christ (Hebrews 12:22-24). Their arduous journey to Jerusalem thus symbolizes our spiritual pilgrimage of coming to Christ, the true center of worship, reconciliation, and eternal rest for our weary souls (Matthew 11:28-30).

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Commentary on 2 Chronicles 30 verses 1–12

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

Here is, I. A passover resolved upon. That annual feast was instituted as a memorial of the bringing of the children of Israel out of Egypt. It happened that the reviving of the temple service fell within the appointed days of that feast, the seventeenth day of the first month: this brought that forgotten solemnity to mind. "What shall we do," says Hezekiah, "about the passover? It is a very comfortable ordinance, and has been long neglected. How shall we revive it? The time has elapsed for this year; we cannot go about it immediately; the congregation is thin, the people have not notice, the priests are not prepared, Ch2 30:3. Must we defer it till another year?" Many, it is likely, were for deferring it; but Hezekiah considered that by that time twelve-month the good affections of the people would cool, and it would be too long to want the benefit of the ordinance; and therefore, finding a proviso in the law of Moses that particular persons who were unclean in the first month might keep the passover the fourteenth day of the second month and be accepted (Num 9:11), he doubted not but that it might be extended to the congregation. Whereupon they resolved to keep the passover in the second month. Let the circumstance give way to the substance, and let not the thing itself be lost upon a nicety about the time. It is good striking while the iron is hot, and taking people when they are in a good mind. Delays are dangerous.

II. A proclamation issued out to give notice of this passover and to summon the people to it.

1.An invitation was sent to the ten revolted tribes to stir them up to come and attend this solemnity. Letters were written to Ephraim and Manasseh to invite them to Jerusalem to keep this passover (Ch2 30:1), not with any political design, to bring them back to the house of David, but with a pious design to bring them back to the Lord God of Israel. "Let them take whom they will for their king," says Hezekiah, "so they will but take him for their God." The matters in difference between Judah and Israel, either upon a civil or sacred account, shall not hinder but that if the people of Israel will sincerely return to the Lord their God Hezekiah will bid them as welcome to the passover as any of his own subjects. Expresses are sent post throughout all the tribes of Israel with memorials earnestly pressing the people to take this opportunity of returning to the God from whom they had revolted. Now here we have,

(1.)The contents of the circular letters that were despatched upon the occasion, in which Hezekiah discovers a great concern both for the honour of God and for the welfare of the neighbouring kingdom, the prosperity of which he seems passionately desirous of, though he not only received no toll, tribute, or custom, from it, but it had often, and not long since, been vexatious to his kingdom. This is rendering good for evil. Observe,

[1.]What it is which he presses them to (Ch2 30:8): "Yield yourselves unto the Lord. Before you can come into communion with him you must come into covenant with him." Give the hand to the Lord (so the word is), that is, "Consent to take him for your God." A bargain is confirmed by giving the hand. "Strike this bargain. Join yourselves to him in an everlasting covenant. Subscribe with the hand to be his, Isa 44:5. Give him your hand, in token of giving him your heart. Lay your hand to his plough. Devote yourselves to his service, to work for him. Yield to him," that is, "Come up to his terms, come under his government, stand it not out any longer against him." "Yield to him, to be absolutely and universally at his command, at his disposal, to be, and do, and have, and suffer, whatever he pleases. In order to this, be not stiff-necked as your fathers were; let not your corrupt and wicked wills rise up in resistance of and rebellion against the will of God. Say not that you will do what you please, but resolve to do what he pleases." There is in the carnal mind a stiffness, an obstinacy, an unaptness to comply with God. We have it from our fathers; it is bred in the bone with us. This must be conquered; and the will that had in it a spirit of contradiction must be melted into the will of God; and to his yoke the neck that was an iron sinew must be bowed and fitted. In pursuance of this resignation to God, he presses them to enter into his sanctuary, that is, to attend upon him in that place which he had chosen, to put his name there, and serve him in the ordinances which he had appointed. "The doors of the sanctuary are now opened, and you have liberty to enter; the temple service is now revived, and you are welcome to join in it." The king says, Come; the princes and priests say, Come; whosoever will, let him come. This he calls (Ch2 30:6) turning to the Lord God; for they had forsaken him, and worshipped other gods. Repent now, and be converted. Thus those who through grace have turned to God themselves should do all they can to bring others back to him.

[2.]What arguments he uses to persuade them to do this. First, "You are children of Israel, and therefore stand related, stand obliged, to the God of Israel, from whom you have revolted." Secondly, "The God you are called to return to is the God of Abraham, Isaac, and Jacob, a God in covenant with your first fathers, who served him and yielded themselves to him; and it was their honour and happiness that they did so." Thirdly, "Your late fathers that forsook him and trespassed against him have been given up to desolation; their apostasy and idolatry have been their ruin, as you see (Ch2 30:7); let their harms be your warnings." Fourthly, "You yourselves are but a remnant narrowly escaped out of the hands of the kings of Assyria (Ch2 30:6), and therefore are concerned to put yourselves under the protection of the God of your fathers, that you be not quite swallowed up." Fifthly, "This is the only way of turning away the fierceness of God's anger from you (Ch2 30:8), which will certainly consume you if you continue stiff-necked." Lastly, "If you return to God in a way of duty, he will return to you in a way of mercy." This he begins with (Ch2 30:6) and concludes with, Ch2 30:9. In general, "You will find him gracious and merciful, and one that will not turn away his face from you, if you seek him, notwithstanding the provocations you have given him." Particularly, "You may hope that he will turn again the captivity of your brethren that are carried away, and bring them back to their own land." Could any thing be expressed more pathetically, more movingly? Could there be a better cause, or could it be better pleaded?

(2.)The entertainment which Hezekiah's messengers and message met with. It does not appear that Hoshea, who was now king of Israel, took any umbrage from, or gave any opposition to, the dispersing of these proclamations through his kingdom, nor that he forbade his subjects to accept the invitation. He seems to have left them entirely to their liberty. They might go to Jerusalem to worship if they pleased; for, though he did evil, yet not like the kings of Israel that were before him, Kg2 17:2. He saw ruin coming upon his kingdom, and, if any of his subjects would try this expedient to prevent it, they had his full permission. But, for the people, [1.] The generality of them slighted the call and turned a deaf ear to it. The messengers went from city to city, some to one and some to another, and used pressing entreaties with the people to come up to Jerusalem to keep the passover; but they were so far from complying with the message that they abused those that brought it, laughed them to scorn, and mocked them (Ch2 30:10), not only refused, but refused with disdain. Tell them of the God of Abraham! they knew him not, they had other gods to serve, Baal and Ashtaroth. Tell them of the sanctuary! their high places were as good. Tell them of God's mercy and wrath! they neither dreaded the one nor desired the other. No marvel that the king's messengers were thus despitefully used by this apostate race when God's messengers were so, his servants the prophets, who produced credentials from him. The destruction of the kingdom of the ten tribes was now at hand. It was but two or three years after this that the king of Assyria laid siege to Samaria, which ended in the captivity of those tribes. Just before this they had not only a king of their own that permitted them to return to God's sanctuary, but a king of Judah that earnestly invited them to do it. Had they generally accepted this invitation, it might have prevented their ruin; but their contempt of it hastened and aggravated it, and left them inexcusable. [2.] Yet there were some few that accepted the invitation. The message, though to some it was a savour of death unto death, was to others a savour of life unto life, Ch2 30:11. In the worst of times God has had a remnant; so he had here, many of Asher, Manasseh, and Zebulun (here is no mention of any out of Ephraim, though some of that tribe are mentioned, Ch2 30:18), humbled themselves, and came to Jerusalem, that is, were sorry for their sins and submitted to God. Pride keeps men from yielding themselves to the Lord; when that is brought down, the work is done.

2.A command was given to the men of Judah to attend this solemnity; and they universally obeyed it, v. 12. They did it with one heart, were all of a mind in it, and the hand of God gave them that one heart; for it is in the day of power that Christ's subjects are made willing. It is God that works both to will and to do. When people, at any time, manifest an unexpected forwardness to do that which is good, we must acknowledge that hand of God in it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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