2. Chronik 30:9

And will not turn away his face from you - Well expressed by the Targum: "For the Lord your God is gracious and merciful, and will not cause his majesty to ascend up from among you, if ye will return to his fear." The shechinah, of which the Targumist speaks, is the dwelling of the Divine Presence among men, and the visible symbol of that presence.

HEZEKIAH PROCLAIMS A PASSOVER. (Ch2 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 9:6-13) 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 (Kg2 17:2).

So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun,.... Through all the ten tribes, not being hindered or forbid by Hoshea king of Israel, who was one of the best of their kings, and was very willing his people should go and worship at Jerusalem if they thought fit; so that they had no excuse to make, as before, that they were forbid by their king going thither; and which it is very probable Hezekiah knew, and therefore took the freedom to send posts throughout his kingdom: but they laughed them to scorn, and mocked them; the messengers that brought the letters, the contents of which they despised, and paid no regard to; this was the behaviour of many, and probably of the greater part, but not of all, as follows.

Destruction of the idols and the altars of the high places. Provisions for the ordering and maintenance of the temple worship, and the attendants upon it. - Ch2 31:1. At the conclusion of the festival, all the Israelites who had been present at the feast (הנּמצאים כּל־שׂראל to be understood as in Ch2 30:21) went into the cities of Judah, and destroyed all the idols, high places, and altars not only in Judah and Benjamin (the southern kingdom), but also in Ephraim and Manasseh (the domain of the ten tribes), utterly (עד־לככּה, cf. Ch2 24:10), and only then returned each to his home; cf. Kg2 18:4.

In this chapter we have an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it (Ch2 30:2-5). II. The invitation he sent to Judah and Israel to come and keep it (Ch2 30:1, Ch2 30:6-12). III. The joyful celebration of it (Ch2 30:13-27). By this the reformation, set on foot in the foregoing chapter, was greatly advanced and established, and that nail in God's holy place clenched.

30:9-11 The northern kingdom had been conquered by the Assyrians (2 Kgs 17:5-28), and many of its people were taken into exile in Assyria. People from other conquered lands now lived there. Most of these foreigners, as well as those Israelites left by the Assyrians, regarded the conquest of Israel as proof that the Lord—the God of Israel—was impotent. They laughed at the thought of making a pilgrimage to Jerusalem to honor him.