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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 35:1–19. His three-level outline is real structure in the source text, so it is rendered as structure.
The destruction which Josiah made of idols and idolatry was more largely related in the Kings, but just mentioned here in the foregoing chapter (v. 33); but his solemnizing the passover, which was touched upon there (Kg2 23:21), is very particularly related here. Many were the feasts of the Lord, appointed by the ceremonial law, but the passover was the chief. It began them all in the night wherein Israel came out of Egypt; it concluded them all in the night wherein Christ was betrayed; and in the celebration of it Hezekiah and Josiah, those two great reformers, revived religion in their day. The ordinance of the Lord's supper resembles the passover more than it does any of the Jewish festivals; and the due observance of that ordinance, according to the rule, is an instance and means both of the growing purity and beauty of churches and of the growing piety and devotion of particular Christians. Religion cannot flourish where that passover is either wholly neglected or not duly observed; return to that, revive that, make a solemn business of that affecting binding ordinance, and then, it is to be hoped, there will be a reformation in other instances also.
In the account we had of Hezekiah's passover the great zeal of the people was observable, and the transport of devout affection that they were in; but little of the same spirit appears here. It was more in compliance with the king that they all kept the passover (Ch2 35:17, Ch2 35:18) than from any great inclination they had to it themselves. Some pride they took in this form of godliness, but little pleasure in the power of it. But, whatever defect there was among the people in the spirit of the duty, both the magistrates and the ministers did their part and took care that the external part of the service should be performed with due solemnity.
I.The king exhorted and directed, quickened and encouraged, the priests and Levites to do their office in this solemnity.
Perhaps he saw them remiss and indifferent, unwilling to go out of their road or mend their pace. If ministers are so, it is not amiss for any, but most proper for magistrates, to stir them up to their business. Say to Archippus, Take heed to thy ministry, Col 4:17. Let us see how this good king managed his clergy upon this occasion.
1.He reduced them to the office they were appointed to by the law of Moses (Ch2 35:6) and the order they were put into by David and Solomon, Ch2 35:4. He set them in their charge, Ch2 35:2. He did not cut them out new work, nor put them into any new method, but called them back to their institution. Their courses were settled in writing; let them have recourse to that writing, and marshal themselves according to the divisions of their families, Ch2 35:5. Our rule is settled in the written word; let magistrates take care that ministers walk according to that rule and they do their duty.
2.He ordered the ark to be put in its place. It should seem, it had of late been displaced, either by the wicked kings, to make room for their idols in the most holy place, or by Hezekiah, to make room for the workmen that repaired the temple. However it was, Josiah bids the Levites put the ark in the house (Ch2 35:3), and not carry it about from place to place, as perhaps of late they had done, justifying themselves therein by the practice before the temple was built. Now that the priests were discharged from this burden of the ark they must be careful in other services about it.
3.He charged them to serve God and his people Israel, Ch2 35:3. Ministers must look upon themselves as servants both to Christ and to his church for his sake, Co2 4:5. They must take care, and take pains, and lay out themselves to the utmost,
(1.)For the glory and honour of God, and to advance the interests of his kingdom among men. Paul, a servant of God, Tit 1:1.
(2.)For the welfare and benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy; and there will be no difficulty, in the strength of God, in honestly serving these two masters.
4.He charged them to sanctify themselves, and prepare their brethren, Ch2 35:6. Ministers' work must begin at home, and they must sanctify themselves in the first place, purify themselves from sin, sequester themselves from the world, and devote themselves to God. But it must not end there; they must do what they can to prepare their brethren by admonishing, instructing, exhorting, quickening, and comforting, them. The preparation of the heart is indeed from the Lord; but ministers must be instruments in his hand.
5.He encouraged them to the service, Ch2 35:2. He spoke comfortably to them, as Hezekiah did, Ch2 30:22. He promised them his countenance. Note, Those whom we charge we should encourage. Most people love to be commended, and will be wrought upon by encouragements more than by threats.
II.The king and the princes, influenced by his example, gave liberally for the bearing of the charges of this passover.
The ceremonial services were expensive, which perhaps was one reason why they had been neglected. People had not zeal enough to be at the charge of them; nor were they now very fond of them, for that reason, and therefore,
1.Josiah, at his own proper cost, furnished the congregation with paschal lambs, and other sacrifices, to be offered during the seven days of the feast. He allowed out of his own estate 30,000 lambs for passover offerings, which the offerers were to feast upon, and 3000 bullocks (Ch2 35:7) to be offered during the following seven days. Note, Those who are serious in religion should, when they persuade others to do that which is good, make it as cheap and easy to them as may be. And where God sows plentifully he expects to reap accordingly. It is to be feared that the congregation generally had not come provided; so that, if Josiah had not furnished them, the work of God must have stood still.
2.The chief of the priests, who were men of great estates, contributed towards the priests' charges, as Josiah did towards the people's. The princes (Ch2 35:8), that is, the chief of the priests, the princes of the holy tribe, rulers of the house of God, bore the priests' charges. And some of the rich and great men of the Levites furnished them also with cattle, both great and small, for offerings, Ch2 35:9. For, as to those that sincerely desire to be found in the way of their duty, Providence sometimes raises up friends to bear them out in it, beyond what they could have expected.
III.The priests and Levites performed their office very readily, Ch2 35:10.
They killed the paschal lambs in the court of the temple, the priests sprinkled the blood upon the altar, the Levites flayed them, and then gave the flesh to the people according to their families (Ch2 35:11, Ch2 35:12), not fewer than ten, nor more than twenty, to a lamb. They took it to their several apartments, roasted it, and ate it according to the ordinance, Ch2 35:13. As for the other sacrifices that were eucharistical, the flesh of them was boiled according to the law of the peace-offerings and was divided speedily among the people, that they might feast upon it as a token of their joy in the atonement made and their reconciliation to God thereby. And, lastly, The priests and Levites took care to honour God by eating of the passover themselves, Ch2 35:14. Let not ministers think that the care they take for the souls of others will excuse their neglect of their own, or that being employed so much in public worship will supersede the religious exercises of their closets and families. The Levites here mace ready for themselves and for the priests, because the priests were wholly taken up all day in the service of the altar; therefore, that they might not have their lamb to dress when they should eat it, the Levites got it ready for them against supper time. Let ministers learn hence to help one another, and to forward one another's work, as brethren, and fellow-servants of the same Master.
IV.The singers and porters attended in their places, and did their office, Ch2 35:15.
The singers with their sacred songs and music expressed and excited the joy of the congregation, and made the service very pleasant to them; and the porters at the gates took care that there should be no breaking in of any thing to defile or disquiet the assembly, nor going out of any from it, that none should steal away till the service was done. While they were thus employed their brethren the Levites prepared paschal lambs for them.
V.The whole solemnity was performed with great exactness, according to the law (Ch2 35:16, Ch2 35:17), and, upon that account, there was none like it since Samuel's time (Ch2 35:18), for in Hezekiah's passover there were several irregularities. And bishop Patrick observes that in this also it exceeded the other passovers which the preceding kings had kept, that though Josiah was by no means so rich as David, and Solomon, and Jehoshaphat, yet he furnished the whole congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before him.
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Summary
Second Chronicles 35:1 marks a pivotal moment in Judah's history, detailing King Josiah's meticulous and unprecedented observance of the Passover feast in Jerusalem. This event, precisely executed on the fourteenth day of the first month, stands as a profound testament to Josiah's unwavering commitment to restoring pure worship and strict adherence to the Mosaic Law. It represents the culmination of his extensive reforms and a high point of national spiritual revival, showcasing a zealous return to Yahweh after generations of apostasy, before the nation's eventual decline and exile.
Context
Literary Context
This verse is strategically placed at the zenith of King Josiah's righteous reign, immediately following the comprehensive account of his spiritual reforms and the national covenant renewal in 2 Chronicles 34. The discovery of the Book of the Law during the Temple repairs served as the catalyst for Josiah's deep repentance and his subsequent fervent drive to purge idolatry from the land and restore proper worship. The Chronicler presents the Passover observance here not merely as a historical event but as the ultimate, climactic expression of Judah's renewed commitment to Yahweh. It is portrayed as an unparalleled celebration, surpassing all previous Passovers in Israel's history, thereby emphasizing its unique significance within the Chronicler's theological narrative of divine blessing for obedience and national restoration.
Historical & Cultural Context
King Josiah reigned from 640-609 BC, a period of geopolitical flux characterized by the waning power of the Neo-Assyrian Empire. This decline created a window of opportunity for Josiah to implement radical religious reforms in Judah without significant external interference, unlike earlier reigns that were often constrained by Assyrian dominance. Judah, however, had suffered severe spiritual degradation under the preceding reigns of Manasseh and Amon, which had actively promoted idolatry and syncretism. Josiah's reforms were a drastic counter-movement, aiming to eradicate all foreign religious practices and re-establish the exclusive worship of Yahweh. The Passover, originally instituted during the Exodus (Exodus 12), was a foundational Israelite festival commemorating God's miraculous deliverance from Egyptian bondage. Its observance was central to Israelite identity, symbolizing redemption, covenant faithfulness, and new beginnings. By orchestrating this grand Passover in Jerusalem, Josiah reaffirmed the city's divinely ordained status as the sole legitimate center for national worship, as stipulated in Deuteronomy 16:2.
Key Themes
The meticulous observance of Passover in 2 Chronicles 35:1 encapsulates several core themes prominent in the Chronicler's theological framework. Firstly, Spiritual Revival and Restoration is paramount, illustrating God's responsiveness to a repentant people and the transformative power of returning to His covenant. Josiah's leadership exemplifies the ideal of a righteous king guiding his nation back to divine favor. Secondly, Obedience to God's Word is profoundly emphasized through the precise adherence to the prescribed timing ("the fourteenth day of the first month"), directly reflecting the instructions found in Exodus 12:6 and Leviticus 23:5. This highlights the Chronicler's consistent concern for proper worship conducted according to divine revelation. Thirdly, the Centrality of Jerusalem and the Temple as the legitimate place of worship is powerfully reinforced, underscoring the importance of unified, centralized worship. Finally, this Passover serves as a potent symbol of National Covenant Renewal, where the entire community participated in a corporate act of devotion, reaffirming their relationship with Yahweh and their identity as His chosen people, echoing earlier covenant renewals such as that under Joshua in Joshua 24.
Exposition and Analysis
Key Word Analysis
From the root H6213, this verb, often translated as "to do," "to make," or "to observe," carries profound implications in this context. It signifies active, intentional, and diligent execution of a command or ritual, rather than mere passive remembrance or perfunctory action. Josiah did not simply acknowledge the Passover; he "kept" it, meaning he meticulously carried out all the prescribed actions, demonstrating his profound commitment and obedience to the divine mandate. This active observance underscores the depth of his spiritual revival and the practical outworking of his faith, distinguishing his reign from those of his predecessors.
From the root H6453, this term refers to the foundational Israelite feast commemorating God's miraculous deliverance of Israel from slavery in Egypt. The name itself is derived from the Hebrew verb "to pass over," referring to the Lord "passing over" the homes of the Israelites marked with lamb's blood while striking the firstborn of Egypt (Exodus 12:13). The feast involved the sacrifice of a spotless lamb, the application of its blood, and the eating of unleavened bread and bitter herbs. Its observance was a perpetual statute, designed to remind future generations of Yahweh's mighty act of salvation and His unwavering covenant faithfulness. Its restoration under Josiah signifies a return to the very core of Israelite identity and redemptive history.
From the root H2320, meaning "new moon" and by implication "month," this word highlights the calendrical precision emphasized in the verse ("the fourteenth day of the first month"). The meticulous dating is not merely a chronological detail but a theological statement. The Law explicitly commanded the Passover lamb to be killed on the fourteenth day of the first month (Nisan) (Exodus 12:6; Leviticus 23:5). This specificity underscores Josiah's dedication to fulfilling God's commands down to the smallest detail, contrasting sharply with the laxity and apostasy of previous reigns. It reinforces the Chronicler's theme that blessings flow from precise and wholehearted obedience to God's revealed will.
Verse Breakdown
"Moreover Josiah kept a passover unto the LORD in Jerusalem"
This opening clause immediately establishes King Josiah as the central figure and the driving force behind this momentous event. The phrase "kept a passover" (as analyzed above) signifies his active, diligent, and obedient execution of the divine command. The crucial phrase "unto the LORD" emphasizes that this was not merely a cultural or national tradition, but an act of worship directed specifically and exclusively to Yahweh, thereby restoring proper reverence and monotheistic devotion. The specified location, "in Jerusalem," is paramount, affirming the city's divinely appointed role as the sole legitimate center for the Passover sacrifice and, by extension, for all national worship, as prescribed in Deuteronomy 16:5-6. This public, centralized observance signifies a national commitment to God, led by a righteous king.
"and they killed the passover on the fourteenth [day] of the first month"
This second clause shifts from Josiah's personal initiative to the communal action ("they killed"), indicating widespread participation and adherence to the ritual by the people. The act of "killing the passover" refers to the slaughter of the Passover lambs, the central sacrificial act of the feast, which was performed by the Levites as described in subsequent verses. The precise dating, "on the fourteenth [day] of the first month," reiterates the strict adherence to the Mosaic Law's requirements for the Passover, underscoring the authenticity and legitimacy of this revival. This detail is not merely chronological but profoundly theological, demonstrating a return to the foundational statutes of Israel's covenant with God, a stark contrast to the neglect of previous generations.
Literary Devices
The Chronicler employs several Literary Devices in this concise verse to convey its profound significance and theological weight. Emphasis is immediately achieved through the direct and declarative statement of Josiah's action, drawing the reader's attention to the king's piety and the magnitude of the event. The precise calendrical detail ("on the fourteenth [day] of the first month") serves as a form of Verisimilitude, lending historical credibility and accuracy to the account, while simultaneously highlighting the meticulous Obedience to the Law that characterized this revival. The verse also functions as a powerful Summary Statement, encapsulating the culmination of Josiah's extensive reforms detailed in the preceding chapter and setting the stage for the detailed description of the Passover celebration that follows. Furthermore, given the Chronicler's theological agenda, this Passover serves as a potent Symbolism of national repentance, restoration, and a renewed covenant relationship with Yahweh, standing in stark contrast to the idolatry and spiritual malaise that plagued earlier reigns. The Chronicler's choice to highlight this particular Passover, even calling it unparalleled in subsequent verses, underscores its unique significance as a high point of faithfulness and a model for future generations.
Theological and Thematic Connections
Josiah's Passover is a profound theological statement within the Chronicler's narrative, serving as a powerful illustration of the principles of repentance, obedience, and divine restoration. It demonstrates that even after generations of profound apostasy, a return to God's Word and a sincere commitment to His commands can lead to national spiritual renewal and blessing. The meticulous observance of the Passover, a foundational act of worship commemorating God's redemptive power, underscores the enduring importance of remembering God's past deliverances as a catalyst for present faithfulness. This event reaffirms the covenant relationship between Yahweh and Israel, highlighting that God's promises remain true for a people who turn back to Him wholeheartedly. It also emphasizes the corporate nature of faith, where a king's righteous leadership can inspire an entire nation to seek God, leading to widespread transformation and a re-establishment of proper worship.
Reflection and Application
Josiah's Passover offers profound and enduring lessons for believers today, underscoring the vital importance of a vibrant, authentic faith that is deeply rooted in God's revealed Word. Just as the discovery of the Book of the Law ignited a transformative repentance in Josiah and the nation, our consistent engagement with and obedience to Scripture is the wellspring of personal and communal spiritual vitality. This narrative challenges us to examine the depth of our own commitment to God's commands, moving beyond mere intellectual assent to active, wholehearted obedience. Josiah's fervent and meticulous observance of the Passover calls us to worship God with sincerity, dedication, and according to His revealed will, diligently purging any "idols," distractions, or lukewarmness from our lives that compete for His rightful place. The national repentance led by Josiah demonstrates that turning away from sin and back to God brings genuine renewal and blessing, reminding us that God is always ready to restore those who humbly seek Him. Finally, as the Passover recalled God's mighty act of salvation, we are called to remember and celebrate God's ultimate deliverance through Christ, allowing His redemptive work to profoundly shape our worship and daily lives.
Questions for Reflection
FAQ
Why was Josiah's Passover considered so significant, even unparalleled?
Josiah's Passover was deemed unparalleled (as explicitly stated in 2 Chronicles 35:18) primarily due to its extraordinary scope, its meticulous adherence to the Mosaic Law, and the profound national repentance that preceded it. Unlike previous Passovers, which may have been localized, less rigorously observed, or incomplete, Josiah ensured that this celebration involved "all Israel" (2 Chronicles 35:18), extending beyond Judah to the remnants of the northern kingdom. It was the culmination of a comprehensive national reform and covenant renewal, driven by the rediscovery of the Book of the Law). This rediscovery ignited genuine contrition and a fervent desire to obey God's commands precisely, including the specific timing and intricate rituals of the Passover. This was not merely a ritualistic observance but a heartfelt, national turning back to Yahweh, making it a unique and powerful expression of spiritual revival and a high watermark of faithfulness in Israel's history.
Christ-Centered Fulfillment
The Passover, as observed by King Josiah with such meticulous devotion, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament Passover, with its slain lamb and miraculous deliverance from bondage and death, served as a powerful type and shadow, pointing forward to the greater reality of Christ's atoning sacrifice. Just as the blood of the Passover lamb protected Israel from the angel of death, the precious blood of Jesus, the Lamb of God who takes away the sin of the world!, delivers us from the bondage of sin, the power of death, and the wrath of God. Paul explicitly declares, "Christ, our Passover lamb, has been sacrificed" (1 Corinthians 5:7), signifying that Jesus is the true and ultimate fulfillment of the Passover sacrifice. His death on the cross, occurring precisely during the Passover season, established a new covenant, replacing the old covenant rituals with the reality of His once-for-all atonement (Hebrews 9:11-14). Through faith in Him, we are not merely delivered from physical bondage but from spiritual slavery, entering into a new and eternal relationship with God. Josiah's zealous restoration of the Passover foreshadows the perfect and complete redemption accomplished by Christ, who truly "kept" God's law in its entirety and offered Himself as the spotless sacrifice, ushering in an eternal deliverance far surpassing any earthly liberation or national revival.