2 Chronicles 30:18

KJV

For a multitude of the people, [even] many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one

KJV (with Strong's)

For a multitude {H4768} of the people {H5971}, even many {H7227} of Ephraim {H669}, and Manasseh {H4519}, Issachar {H3485}, and Zebulun {H2074}, had not {H3808} cleansed {H2891} themselves, yet did they eat {H398} the passover {H6453} otherwise than it was written {H3789}. But Hezekiah {H3169} prayed {H6419} for them, saying {H559}, The good {H2896} LORD {H3068} pardon {H3722} every one

Complete Jewish Bible

For a large number of the people, especially from Efrayim, M'nasheh, Yissakhar and Z'vulun, had not cleansed themselves but ate the Pesach lamb anyway, despite what is written. For Hizkiyahu had prayed for them, "May ADONAI, who is good, pardon

Berean Standard Bible

A large number of the people—many from Ephraim, Manasseh, Issachar, and Zebulun—had not purified themselves, yet they ate the Passover, contrary to what was written. But Hezekiah interceded for them, saying, “May the LORD, who is good, provide atonement for everyone

American Standard Version

For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Jehovah pardon every one

Commentary

### SUMMARY
2 Chronicles 30:18 captures a pivotal moment during King Hezekiah's grand Passover celebration, where a significant number of participants from the northern tribes of Israel, including Ephraim, Manasseh, Issachar, and Zebulun, arrived in Jerusalem without having undergone the prescribed ritual purification. Despite this ceremonial impurity, they eagerly partook in the Passover feast, prompting King Hezekiah to offer a fervent intercessory prayer, appealing to the Lord's inherent goodness to pardon every individual, thereby prioritizing the sincerity of their hearts over strict adherence to the letter of the law.

### CONTEXT
* **Literary Context:** This verse is situated within the narrative of King Hezekiah's widespread spiritual revival in Judah, detailed in 2 Chronicles 29-31. Following years of apostasy under his father Ahaz, Hezekiah initiated a bold and unprecedented move: restoring the temple worship and inviting all Israel, including the long-estranged northern tribes, to celebrate Passover in Jerusalem. The preceding verses (2 Chronicles 30:1-12) describe Hezekiah's invitation, the messengers' journey, and the mixed reception—some mocked, but many from the northern tribes humbled themselves and came. Verse 18 specifically addresses a critical challenge that arose during the celebration: the ritual impurity of many who had traveled great distances, highlighting the tension between ceremonial law and the people's genuine desire to worship. Hezekiah's prayer then provides a divine resolution to this dilemma, leading to a joyful and extended celebration.
* **Historical & Cultural Context:** The historical backdrop is crucial. By this time (late 8th century BCE), the northern kingdom of Israel had been divided from Judah for over two centuries, and many of its inhabitants had already been exiled by Assyria (734-722 BCE). Hezekiah's invitation was thus an extraordinary act of national and spiritual reunification, defying political and religious fragmentation. The Passover itself was one of the most significant annual festivals, commemorating Israel's deliverance from Egyptian bondage, and its observance was governed by strict Mosaic laws, particularly concerning ritual purity (e.g., [Numbers 9:10-11](/numbers/9-10 "Numbers 9:10-11 - Passover Purity Laws") and [Leviticus 11-15](/leviticus/11 "Leviticus 11-15 - Laws of Purity and Impurity")). To eat the Passover lamb while ritually unclean was a serious transgression. The fact that these northern tribes, long disconnected from Jerusalem's temple worship, eagerly came but were unprepared ritually underscores their spiritual hunger amidst a lack of proper instruction or means for purification.
* **Key Themes:** Several profound themes emerge from this passage. Firstly, **God's Grace and Mercy** are profoundly displayed, as the Lord accepts the worship of those who were ritually imperfect but sincerely repentant. This episode illustrates that God's compassion can transcend the rigid application of ceremonial law when hearts are genuinely turned towards Him, echoing principles found in [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice"). Secondly, the **Priority of the Heart over Ritual** is emphasized. While the law was important, the narrative highlights that God values the sincerity of intent and the desire to obey more than perfect external compliance, a truth also articulated in [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart"). Thirdly, **Intercessory Prayer** is powerfully demonstrated through Hezekiah's immediate and effective plea on behalf of the people. His action underscores the vital role of leaders and believers in praying for those who fall short. Finally, the presence of the northern tribes signifies a yearning for **Unity and Reconciliation** within the fractured nation of Israel, pointing towards a future hope of restoration under God.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **cleansed (Hebrew, טָהֵר, _tahēr'_):** This verb signifies ritual purification, making something or someone ceremonially clean and fit for sacred purposes or for approaching God. In the context of the Mosaic Law, various forms of impurity (e.g., contact with a dead body, certain bodily discharges, leprosy) rendered a person unfit to participate in holy assemblies or consume sacred offerings. Purification involved specific rituals like washing, specific offerings, or waiting periods. The phrase "had not cleansed themselves" indicates a failure to perform these necessary rites before partaking in the Passover.
* **otherwise than it was written (Hebrew, לֹא כַכָּתוּב, _lo kakhathuv'_):** This precise phrase emphasizes the direct violation of the Mosaic Law's stipulations for Passover observance. It means "not according to what is written" or "not in the prescribed manner." This highlights the objective nature of their transgression against the established divine ordinances for the sacred feast, setting up the dilemma that Hezekiah addresses.
* **pardon (Hebrew, כָּפַר, _kaphar'_):** This verb is rich in theological meaning, often translated as "to cover," "to atone," or "to forgive." In this context, Hezekiah's prayer for God to "pardon" them is a plea for divine mercy and forgiveness, asking God to "cover over" their ritual deficiency and accept their worship despite their failure to meet the legal requirements. It implies a request for God to overlook the technical transgression and extend grace based on their sincere desire to worship Him.

#### Verse Breakdown
* **"For a multitude of the people, [even] many of Ephraim, and Manasseh, Issachar, and Zebulun":** This clause highlights the specific demographic involved in the ritual impurity. The mention of these northern tribes is significant, as they represented the remnant of the kingdom of Israel, long separated from Judah and Jerusalem's central worship. Their presence at the Passover in Jerusalem was a remarkable act of humility and a powerful symbol of a longing for national and spiritual unity, despite the historical schism and the recent Assyrian deportations.
* **"had not cleansed themselves, yet did they eat the passover otherwise than it was written":** This is the core problem presented in the verse. It states explicitly that despite their eagerness and sincerity, these individuals had not undergone the necessary ritual purifications mandated by the Mosaic Law for participating in the Passover. Their eating of the Passover lamb "otherwise than it was written" signifies a clear deviation from the prescribed legal requirements, creating a tension between the letter of the law and the spirit of their worship.
* **"But Hezekiah prayed for them, saying, The good LORD pardon every one":** This clause reveals Hezekiah's compassionate and decisive response to the dilemma. Instead of condemning the people or halting the feast, he immediately intercedes on their behalf. His address to "the good LORD" underscores his appeal to God's inherent benevolence and merciful character. The plea for God to "pardon every one" demonstrates Hezekiah's understanding that God's grace could override the ritual transgression, accepting the sincere hearts of the worshipers.

#### Literary Devices
The verse employs several powerful literary devices. **Contrast** is central, setting up the tension between the people's ritual impurity and their genuine desire to worship God, as well as the contrast between the strict letter of the law and the gracious spirit of divine acceptance. This tension is resolved through **Intercession**, with Hezekiah's prayer serving as the pivotal action that bridges the gap between human imperfection and divine mercy. The phrase "the good LORD" functions as a form of **Epithet**, emphasizing God's benevolent character and providing the theological basis for Hezekiah's hopeful plea for pardon. This narrative structure highlights the theme of God's willingness to extend grace beyond strict legal adherence when faced with sincere hearts.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates God's compassionate nature and His willingness to extend grace beyond the rigid demands of the law when confronted with sincere hearts. Hezekiah's intercession for the ritually unclean but genuinely repentant northern tribes underscores the principle that God values the spirit of devotion and a humble heart more than perfect external performance. This event serves as a powerful testament to the efficacy of intercessory prayer and God's readiness to forgive and accept those who seek Him, even in their imperfections. It foreshadows a deeper understanding of worship where internal transformation and heartfelt devotion supersede mere outward ritual.

* [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice")
* [Psalm 51:16-17](/psalms/51-16 "Psalm 51:16-17 - A Broken and Contrite Heart")

### REFLECTION AND APPLICATION
The account of Hezekiah's Passover offers timeless lessons for believers today. It challenges us to examine the sincerity of our own worship, reminding us that while diligence in obedience is commendable, God's grace often meets us in our imperfections when our hearts are truly turned towards Him. This passage provides immense comfort, assuring us that our shortcomings do not automatically disqualify us from God's presence or blessing if we approach Him with humility and a desire to honor Him. Furthermore, Hezekiah's example powerfully calls us to the ministry of intercessory prayer, urging us to stand in the gap for others who may stumble or fall short, trusting in God's boundless mercy to pardon and restore. It reminds us that grace often triumphs over legalism, fostering an environment of acceptance and forgiveness within the community of faith.

#### Questions for Reflection
* **How does this passage challenge our understanding of what constitutes "acceptable" worship in God's eyes?**
* **In what ways might we, like the northern tribes, prioritize our sincere desire to worship over strict adherence to external forms, and what might be the implications?**
* **How can Hezekiah's example inspire us to be more diligent and compassionate in our intercessory prayers for others, especially those who struggle spiritually?**
* **How does God's willingness to pardon the imperfect worshipers in this account encourage us in our own journey of faith, knowing our own shortcomings?**

### FAQ

**Why was ritual purity so important in the Old Testament, and what did it signify?**

Answer: Ritual purity in the Old Testament, particularly under the Mosaic Law, was crucial because it symbolized holiness and set apart God's people as distinct. It was a tangible representation of the spiritual purity required to approach a holy God. Various laws concerning diet, bodily discharges, contact with the dead, and other aspects of daily life were designed to maintain a state of ceremonial cleanness. This purity was not about moral sin but about fitness for divine encounter and participation in sacred worship. It served to teach Israel about God's absolute holiness, the pervasive nature of impurity in a fallen world, and the need for divine provision (through sacrifice and cleansing rituals) to bridge the gap between a holy God and an imperfect people. It underscored the seriousness of approaching God and the necessity of His prescribed means of access.

**Did God truly "pardon" them despite their impurity, and how was this possible without a specific sacrifice for this particular transgression?**

Answer: Yes, the text explicitly states that "the LORD hearkened to Hezekiah, and healed the people" (2 Chronicles 30:20), indicating that God did indeed pardon them. This was possible due to God's sovereign grace and His inherent "goodness" (as Hezekiah appealed to). While the Law prescribed specific sacrifices for various sins and impurities, this instance highlights that God, in His mercy, can choose to overlook a technical ritual deficiency when the heart is genuinely repentant and seeking Him. Hezekiah's prayer, acting as a priestly intercession, appealed directly to God's character rather than relying on a specific legal provision for this unique situation. This demonstrates that God's mercy is not always bound by the letter of the law, especially when there is sincere desire for Him, foreshadowing the New Covenant emphasis on grace.

**What is the significance of Hezekiah's prayer in this context?**

Answer: Hezekiah's prayer is profoundly significant for several reasons. Firstly, it demonstrates his role as a righteous and compassionate spiritual leader who prioritized the spiritual well-being of his people over rigid legalism. Instead of condemning the people, he sought divine mercy. Secondly, it highlights the power and efficacy of intercessory prayer. His appeal to "the good LORD" was heard and answered, resulting in God's healing and acceptance of the people. Thirdly, it underscores the theological truth that access to God is not solely dependent on human perfect obedience but also on divine grace, often mediated through the prayers of a righteous intercessor. Hezekiah's prayer averted a potential spiritual crisis and allowed the revival to continue in joy and unity.

### CHRIST-CENTERED FULFILLMENT
The narrative of 2 Chronicles 30:18 finds its ultimate and most profound fulfillment in Jesus Christ. The ritual impurity of the northern tribes, and Hezekiah's intercession for their pardon, powerfully foreshadows humanity's universal spiritual uncleanness and Christ's perfect, eternal intercession. Just as Hezekiah prayed for those who had eaten the Passover "otherwise than it was written," Jesus, our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), continually intercedes for us before the Father (as seen in [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Intercession")). The Old Covenant Passover required ritual purity and the blood of a lamb for atonement; however, these were mere shadows pointing to the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through His once-for-all sacrifice, Jesus provides the ultimate cleansing, not of external defilement, but of our consciences from dead works to serve the living God (as described in [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). The "good LORD" who pardoned the imperfect worshipers at Hezekiah's Passover is the same God who, in Christ, offers complete forgiveness and reconciliation to all who come to Him by faith, establishing a [New Covenant in His blood](/matthew/26-28 "Matthew 26:28 - Blood of the New Covenant") that prioritizes a renewed heart over external ritual.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

James 5:15

And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

James 5:16

Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

1 Corinthians 11:28

But let a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.

Daniel 9:19

O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

2 Chronicles 6:21

Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, [even] from heaven; and when thou hearest, forgive.

Numbers 9:10

Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or [be] in a journey afar off, yet he shall keep the passover unto the LORD.

Numbers 9:14

And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.