2 Chronicles 30:7
Do not be like your fathers and brothers who were unfaithful to the LORD, the God of their fathers, so that He made them an object of horror, as you can see.
Sermons
Letters to Ephraim: GenerosityW. Clarkson 2 Chronicles 30:1, 10, 11
Preparations for a Grand National PassoverT. Whitelaw 2 Chronicles 30:1-12
Four Reasons for RepentanceW. Clarkson 2 Chronicles 30:6-9
A Season of GraceT. Boston, D. D.2 Chronicles 30:7-8
Mercy Turned to PenaltyChristian Age2 Chronicles 30:7-8
The Duty of Yielding Ourselves to the LordT. Boston, D.D.2 Chronicles 30:7-8
The Manner in Which the Soul Should Yield Itself to the LordT. Boston, D. D.2 Chronicles 30:7-8














The letters which Hezekiah sent throughout the cities and villages of Israel contained an earnest exhortation to repentance; they urged upon the inhabitants of that distressed land that, for the strongest reasons, they should return from their idolatrous ways, and worship the true and living God in his own temple. These considerations are fourfold.

I. IT IS TO THE GOD OF THEIR FATHERS THEY WERE EXHORTED TO RETURN. "Children of Israel, turn again unto the Lord God... of Israel" (ver. 6). It was not to the house of a strange deity they were now invited; it was to the God of Israel - to him to whom their own ancestors bowed the knee; it was to him who ever called himself by the very name they bore, in whom their illustrious father put his trust and found his heritage. Whom should they serve but that One whom Israel himself acknowledged as the Lord his God (Genesis 28:16-22)? To those who have gone astray to vanities, to the pursuits of earth, to human attachments, to perishable treasures, and who have forsaken the Divine Source of all good and joy, we have to say, "Return unto the Lord God of your fathers. He to whom and to whose service we invite your return is no strange God in your house. It is he whom your father, whom your mother, has loved and served these many years; whom (it may be) they are worshipping and serving now in the upper sanctuary. It is their tones that may be recognized in our voice, if you have an ear to hear, saying, 'Return unto our God, unto our Saviour, unto our heritage, unto our home.'"

II. REBELLION MEANS NOTHING BUT RUIN. "Who trespassed against the Lord God of their fathers, who therefore gave them up to desolation" (ver. 7). Assuming the (more probable) theory that the country was now in the hands of the Assyrians, there was "desolation" indeed; to most of their families (and to the best of them) captivity or bereavement; to the nation, as such, utter subjection, humiliation, ruin. This was the penalty of their rebellion against Jehovah, its natural and inevitable end (Deuteronomy 29:22-28). To those who are estranged from God we have to say," Return unto God, for distance from him is spiritual ruin."

1. It is the forfeiture of the true heritage of the human soul, the heritage it has in the favour and the friendship of God.

2. It is the endurance of his most serious displeasure.

3. It is a spiritual bondage, the bondage of sin.

4. It is the beginning of death eternal.

III. THERE IS NO DANGER OF REPULSE. "The Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him" (ver. 9). The people of this idolatrous realm might well ask whether they had not hopelessly separated themselves from Jehovah, whether their rebelliousness had not gone such lengths that mercy was not to be looked for. But Hezekiah charged them to dismiss all such fears from their minds; their repentance would meet with a gracious response from the forgiving God of their fathers. It is one of the strongest inducements we have to offer to those now spiritually estranged, that their genuine repentance, the turning of their heart toward the God of their fathers, and their seeking his mercy in Jesus Christ the Divine Saviour, is certain to be attended with his abundant mercy, and to he followed by their restitution to the favour they have lost, to the home they have left, to the blessedness they have thrown away. There is absolutely no fear of a repulse - that is a moral impossibility; the unchangeable Word of the faithful God is the immovable pledge that return means reconciliation.

IV. RECONCILIATION FOR THEMSELVES MEANS MERCY FOR THEIR RELATIONS. "Your brethren and your children shall find compassion," etc. (ver. 9). This was their one and only hope. If God had mercy upon Israel that was in Israel, he might, he would, recall their brethren and children from the land of their captivity; otherwise these must perish in "a strange land," in the land of the enemy. Our message to men is not unlike this; we have to say to them, "If you will consult the well-being of those in whom you are most interested and for whom you are most responsible; if you will care for the salvation of those nearest and dearest to you, of your brethren and your children; then do you live the life of the holy, do you give the best and strongest evidence that you believe in the excellency of the service of Christ, do you turn from the transient and the unsatisfying treasures of earth, and seek your heritage in the favour of the heavenly Father, in the love and the friendship of the Saviour of mankind. Therefore "yield yourselves unto God" (ver. 8); enter his sanctuary; accept the overtures of his Son; sit down at his table; take on you his Name and his vows." - C.

That the fierceness of His wrath may turn away.
Christian Age.
The fire that cheers, refines, and purifies, also bums and tortures. It all depends on our relation to the fire, whether it be our friend or foe. In Retsch's illustration of Goethe's "Faust," there is one plate where angels are seen dropping roses upon the demons who are contending for the soul of Faust. But every rose falls like molten metal wherever it touches. God rains roses down, but our sinful hearts meeting Divine love with wilful disobedience turn His love into wrath.

(Christian Age.)

I. A BLESSED SEASON OF GRACE MARKED FOR ALL ISRAEL. Now were the doors of the house of the Lord opened (2 Chronicles 29:3).

II. THEIR DUTY IN THAT BLESSED SEASON OF GRACE.

1. Negative. "Be not stiff-necked." It is a metaphor taken from bullocks unaccustomed to the yoke, who make great difficulty and resistance about taking it on.

2. Positive.

(1)Yielding themselves to the Lord. Hebrew, give ye the hand to the Lord.

(2)Entering into His sanctuary.

(3)Serving Him.
(a) In His ordinances.
(b) In their daily walk.

(T. Boston, D.D.)

In a season of grace, in which God is offering to lay His yoke on sinners, they should beware of being stiff-necked, or refusing to take it on.

I. WHAT IS THAT YOKE WHICH THE LORD IS OFFERING TO LAY ON SINNERS. It is the Soft and easy yoke for the salvation and welfare of penitent sinners. "Take My yoke upon you, saith Jesus, and learn of Me: For My yoke is easy." This is the yoke of kindly willing subjection to God in Christ.

1. The yoke of subjection to the will of His commandments.

2. The yoke of His providential will. He claims to dispose of you, as seems good to Him.

II. THIS OBEDIENCE OF THE SINNER TO GOD IS CALLED A YOKE, because —

1. Coming under it, we are in a state of subjection as those under a yoke.

2. It is laid on us for labour or work.

3. By it we are not only kept at work, but kept in order at our work. They who truly bear the yoke, are uniform and orderly in their obedience. "They have respect unto all God's commandments."

4. Of its uneasiness to the flesh.

5. It fixes subjection upon us. The bonds of obligation are sweet and agreeable to His willing people.

III. MOTIVES.

1. God is the party with whom we have to do.

2. There will be nothing gained by stiff-neckedness to the yoke of God.

3. God has waited long on you, but will not wait always (Proverbs 29:1). Now, while a season of grace is afforded to sinners, it is their duty to fall in with it speedily, to give the hand and yield themselves to the Lord. Here We shall —

I. SHOW HOW SINNERS HAVE A SEASON OF GRACE AFFORDED THEM

1. By their being continued in life.

2. By the call of the Gospel so directed to them. "Behold now is the accepted time; behold now is the day of salvation."

3. By solemn sacramental occasions afforded to a people. This is the case in the text. These make a precious "now" not to be slighted. At ordinary occasions of the gospel, the blessed bargain is offered; but now the seal of heaven is ready to confirm it.

4. By some inward motions felt within one's own soul, pressing them to comply and yield at length.

II. INQUIRE WHAT IS SUPPOSED IN THIS GRACIOUS CALL TO SINNERS. It supposes —

1. That sinners are naturally in a state of rebellion against the Lord.

2. That though the Lord can break the sinner in pieces for his rebellion, yet He would rather that the sinner yield (Ezekiel 33:11).

3. That God's hand is stretched out to receive the sinner yielding himself (Isaiah 65:2).

4. That forced work will not be acceptable here.

6. That the sinner willingly yielding shall be kindly received and accepted.

III. SHOW WHAT IT IS TO GIVE THE HAND OR YIELD OUSELVES TO THE LORD.

1. In general, it comprehends —(1) The work of conviction.(2) The work of illumination in the knowledge of Christ, in receiving the discovery of a Savour.(3) The work of humiliation, in becoming pliable to the Divine propose in the Gospel; leading them to say, "Lord, what wilt Thou have me to do?" The iron sinew in the sinner's neck is broken. The outer door of the mind, and the inner door of the will, are both cast open to the Lord Christ.(4) The work of faith in the sinner's believing on, and so closing with Christ, as his Saviour from sin and wrath, renouncing all others.(6) The work of repentance from dead works, in putting off the body of the sins of the flesh (Colossians 2:11). Faith and repentance are inseparable. That faith which produceth not evangelical repentance, is but dead faith.(6) The work of entire resignation.

2. In particular.(1) Yielding the soul, or inner man — mind — conscience — will — to the Lord.(2) Yielding the body or outward man to the Lord.(3) Yielding up all lusts and idols to Him as traitors which you can no more harbour.(4) Yielding all lawful enjoyments to Him, so as to be at His disposal, and never to break with Him for any of them.(5) Yielding, your lot and your all to Him; saying," "He shall choose our inheritance for us. Improvement

Use 1: Of conviction and humiliation, in respect of the sad bias which man's nature has got.

Use 2: Of exhortation.(1) You must yield yourselves to one or other, for you are not self-sufficient.(2) The Lord hath the best right to you.(3) Consider what the Lord has yielded for you (Romans 8:32; Romans 5:8).(4) The Saviour is very desirous of your yielding.(5) He is not seeking your yielding yourselves for nothing (Hosea 3:3).(6) You must yield or die, bow or break.(7) Yield and all your former rebellions shall be forgiven.(8) Yield or the Lord Will have war with you for ever. How will you bear His coming? (2 Thessalonians 1:7, 9).

(T. Boston, D. D.)

I. AS IN A MARRIAGE COVENANT (Hosea 2:19).

1. Wholly.

2. For ever.

II. AS TO A CONQUEROR.

III. AS TO YOUR KING AND SOVEREIGN LORD. At discretion and not by capitulation.

IV. AS FILIAL SERVANTS TO A FATHERLY MASTER

(T. Boston, D. D.)

People
Asher, Dan, David, Hezekiah, Isaac, Issachar, Levites, Manasseh, Solomon, Zebulun
Places
Assyria, Beersheba, Dan, Jerusalem, Kidron
Topics
Acted, Astonishment, Brethren, Brothers, Cause, Delivered, Desolation, Faithless, Fathers, Fear, Giveth, Horror, Object, Sinners, Transgressed, Treacherously, Trespassed, Unfaithful
Outline
1. Hezekiah proclaims a solemn passover on the second month for Judah and Israel.
13. The assembly, having destroyed the altars of idolatry, keep the feast fourteen days
27. The priests and Levites bless the people

Dictionary of Bible Themes
2 Chronicles 30:7

     1245   God of the fathers

2 Chronicles 30:1-10

     5463   proclamations

2 Chronicles 30:1-20

     7266   tribes of Israel

2 Chronicles 30:1-27

     8466   reformation

2 Chronicles 30:6-9

     6195   impenitence, results

2 Chronicles 30:6-10

     8817   ridicule, objects of

2 Chronicles 30:7-9

     8705   apostasy, in OT

Library
A Loving Call to Reunion
'And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the passover unto the Lord God of Israel. 2. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month. 3. For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem.
Alexander Maclaren—Expositions of Holy Scripture

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

The New Temple and Its Worship
'And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo: and they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. 16. And the children of Israel, the priests, and the Levites, and the
Alexander Maclaren—Expositions of Holy Scripture

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers.
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions
John Cunningham—The Ordinance of Covenanting

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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