2. Chronik 35:1

The solemnization of the passover. - To ratify the renewal of the covenant, and to confirm the people in the communion with the Lord into which it had entered by the making of the covenant, Josiah, immediately after the finding of the book of the law and the renewal of the covenant, appointed a solemn passover to be held at the legal time, which is only briefly mentioned in Kg2 23:21-23, but in the Chronicle is minutely described. Ch2 35:1 Ch2 35:1 contains the superscription-like statement, that Josiah held a passover to the Lord; and they held the passover in the 14th day of the first month, consequently at the time fixed in the law. It happened otherwise under Hezekiah (Ch2 30:2, Ch2 30:13, and Ch2 30:15). With Ch2 35:2 commences the description of the festival: and first we have the preparations, the appointment of the priests and Levites to perform the various services connected with the festival (Ch2 35:2-6), and the procuring of the necessary beasts for sacrifice (Ch2 35:10-15); then the offering of the sacrifices and the preparation of the meals (Ch2 35:10-15); and finally the characterization of the whole festival (Ch2 35:16-19). Ch2 35:2 He appointed the priests according to their guards or posts, i.e., according to the service incumbent upon each division, and "he strengthened them for the service of the house of Jahve," namely, by encouraging speech, and by teaching as to the duties devolving upon them, according to the provisions of the law. Cf. the summons of Hezekiah, Ch2 29:5.; and as to the יחזּק, Neh 2:18. Ch2 35:3-4 The Levites are designated "those teaching all Israel, those holy to the Lord," in reference to what is commanded them in the succeeding verses. The Keth. מבונים does not elsewhere occur, and must be regarded as a substantive: the teachers…

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 pe…