Why was Passover not celebrated since the days of the judges according to 2 Kings 23:22? The Text in Focus “Surely such a Passover had never been observed from the days of the judges who had judged Israel, nor throughout all the days of the kings of Israel and Judah” (2 Kings 23:22). The verse is emphatic: between the generation that followed Joshua and the reign of Josiah, Israel never kept a Passover comparable in scope, purity, and conformity to the written Law. Passover Mandated in the Torah Exodus 12:1–13 commands the annual memorial of Israel’s deliverance from Egypt. Deuteronomy 16:1–8 centralizes the feast “at the place the LORD your God will choose.” Every clause presumes covenant faithfulness, a functioning priesthood, and a people willing to leave their towns and gather where Yahweh places His name. First Celebrations after the Exodus • Numbers 9:1–14 – Moses leads the inaugural wilderness Passover. • Joshua 5:10–12 – Israel celebrates in Gilgal upon entering Canaan, eating produce of the land for the first time. That event, under Joshua’s leadership, is the last explicitly recorded Passover until the divided–kingdom period. The Era of the Judges: Fragmentation and Religious Drift Judges closes with the refrain: “In those days there was no king in Israel; everyone did what was right in his own eyes” (Judges 21:25). Tribal fragmentation, syncretism (Judges 2:11–13), and Levitical neglect (Judges 17–18) made unified, Law-conforming worship virtually impossible. Though individual families may have slain Passover lambs, Scripture records no nationwide, centralized feast. The Monarchy: Opportunities Missed a. United Kingdom (Saul–David–Solomon) – While David brought the ark to Jerusalem and Solomon built the temple, the text never notes a Passover of Torah scale. National energies went to empire-building and, later, Solomon’s syncretism (1 Kings 11:1–8). b. Divided Kingdom – Jeroboam’s counterfeit feasts in Bethel and Dan (1 Kings 12:26–33) institutionalized idolatry in the north. Southern kings oscillated between obedience and apostasy; most “walked in the ways of the kings of Israel.” The Passover requirement to assemble “all Israel” was politically and spiritually untenable. A Partial Revival under Hezekiah (2 Chron 30) Hezekiah sent couriers from Beersheba to Dan; many northerners mocked, yet some humbled themselves and came. The celebration, though sincere, required a second-month postponement because priests had not sanctified themselves (2 Chron 30:2-3). Moreover, many participants were ceremonially unclean (v. 17). Thus, Hezekiah’s Passover, while laudable, still fell short of full Torah compliance. Why Josiah’s Passover Stood Alone 1. Discovery of the Book of the Law (2 Kings 22:8-13) – Likely Deuteronomy or a Deuteronomic corpus. The nation finally possessed, read aloud, and obeyed the precise stipulations for Passover. 2. Total Idolatry Purge (2 Kings 23:4-20) – Josiah destroyed high places, Asherah poles, and the altar at Bethel, ending the syncretism that previously invalidated corporate worship. 3. Priestly Readiness – Hilkiah and his fellow priests were ceremonially prepared (23:21). 4. Covenant Renewal – Like Exodus and Joshua 24, Josiah bound the nation to Yahweh (23:3). 5. Inclusivity – “All Judah and Israel who were present” (2 Chron 35:18) joined, echoing the tribal unity of Joshua’s day. 6. Magnitude – 2 Chron 35:7–9 lists 37,600 lambs/goats and 3,800 cattle given by king, officials, priests, and Levites—a scale unseen since the pre-monarchic era. Spiritual and Theological Factors behind Centuries of Neglect • Ignorance of Scripture – Without public reading, the Law was forgotten (Hosea 4:6). • Idolatry – Syncretistic worship rendered Passover meaningless (Exodus 34:14). • Political Division – The northern breakaway kingdom blocked pilgrimage to Jerusalem (2 Chron 11:13–16). • Priestly Corruption – Unqualified priests invalidated sacrificial legitimacy (1 Samuel 2:12–17). • Complacency – Material prosperity under certain kings birthed apathy (Amos 6:4–6). Corroborating Evidence Archaeology shows widespread high-place worship during the monarchy—horned altar fragments at Tel Dan and Arad, cultic standing stones at Megiddo—attesting to the idolatry Scripture condemns. Ostraca from Samaria (8th century BC) cite offerings of “wine for the house of Yahweh,” yet mention no Passover. In contrast, bullae bearing Hezekiah’s and Josiah’s seals align with the biblical timeline of reform-minded kings. Typology: From Josiah to Jesus Josiah’s Passover foreshadows the perfect Passover Lamb (John 1:29). Where Israel’s obedience faltered for centuries, Christ “fulfilled all righteousness” (Matthew 3:15). His crucifixion at Passover (John 19:14) achieved the deliverance to which every lamb pointed (1 Corinthians 5:7). Practical Takeaways • Scripture must be read, heard, and obeyed; mere possession of the text is insufficient. • Reformation requires both removal of idols and restoration of true worship. • National or personal revival often begins with rediscovery of God’s Word. • Jesus embodies the once-for-all Passover; neglecting Him repeats Israel’s ancient error (Hebrews 2:3). Summary Answer Passover was not celebrated “since the days of the judges” because Israel spiraled into scriptural ignorance, idolatry, political schism, and priestly unfitness. Only under Josiah—after the Law was rediscovered, idols destroyed, priests consecrated, and the nation covenant-bound—could a Passover matching Torah ideals occur. Thus 2 Kings 23:22 spotlights both centuries of covenant neglect and the brilliant, God-honoring exception forged by a king wholly devoted to Yahweh. |
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