2 Chronicles · Chapter 30

V. 1. Israel-All the persons of the ten tribes, who were settled in his kingdom. Ephraim, &c.-To all the remainder of the ten tribes, ver. 5, here expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and from time to time joined themselves to the kingdom of Judah, 2 Chronicles 15:8,9. At Jerusalem-Admonishing them of their duty to God, and persuading them to comply with it.

Verse 1. Hezekiah sent to all Israel] It is not easy to find out how this was permitted by the king of Israel; but it is generally allowed that Hoshea, who then reigned over Israel, was one of their best kings. And as the Jews allow that at this time both the golden calves had been carried away by the Assyrians,-that at Dan by Tiglath-pileser, and that at Bethel by Shalmaneser,-the people who chose to worship Jehovah at Jerusalem were freely permitted to do it, and Hezekiah had encouragement to make the proclamation in question.

Verse 1. Hezekiah sent to all Israel — To all the persons of the ten tribes who were settled in his kingdom, as well as to those of the tribe of Judah. And wrote letters also to Ephraim and Manasseh — To all the remainder of the ten tribes, (verse 5,) here expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and from time to time, joined themselves to the kingdom of Judah, 2 Chronicles 15:8, 9. That they should come to the house of the Lord — Admonishing them of their duty to God, and persuading them to comply with it.

1. Hezekiah sent to all Israel — Already had he caused an atonement to be made for “all Israel,” (2 Chronicles 29:24,) and now he seeks by special invitations to urge the several tribes of the northern kingdom to unite with Judah at the ancient temple in keeping the passover. Ephraim and Manasseh, though a part of all Israel, are specifically mentioned because of their historical importance.

V. 2. Second month-Which was against the common rule, but the doing of this in its proper time, namely, the fourteenth day of the first month was impossible, because the temple was not cleansed, nor they prepared. As there was a proviso in the law, that particular persons who were unclean in the first month, might keep the passover the fourteenth day of the second month, he doubted not but that might be extended by the whole congregation.

Verse 2. In the second month.] In Ijar, as they could not celebrate it in Nisan, the fourteenth of which month was the proper time. But as they could not complete the purgation of the temple, till the sixteenth of that month, therefore they were obliged to hold it now, or else adjourn it till the next year, which would have been fatal to that spirit of reformation which had now taken place. The law itself had given permission to those who were at a distance, and could not attend to the fourteenth of the first month, and to those who were accidentally defiled, and ought not to attend, to celebrate the passover on the fourteenth of the second month; see Numbers 9:10, 11. Hezekiah therefore, and his counsellors, thought that they might extend that to the people at large, because of the delay necessarily occasioned by the cleansing of the temple, which was granted to individuals in such cases as the above, and the result showed that they had not mistaken the mind of the Lord upon the subject.

Verse 2. The king had taken counsel, &c. — The law directed that the passover should be celebrated on the fourteenth day of the first mouth: but as it was found impossible to get all things in readiness against that time, it was thought more advisable to adjourn it to the fourteenth day of the next month, than to defer it till the next year. And for this they had some encouragement, as it was allowed in the law, that in case any man was unclean by reason of a dead body, or was on a journey afar off, at the proper time of the celebration of the passover, he might eat it on the fourteenth day of the second mouth, Numbers 9:10, 11. And what was an indulgence to particular persons, they judged, might be allowed to the whole congregation of Israel.

Verse 2. To keep the passover in the second month, one month later because the apostate priests were as yet unclean. See the calendar in Exodus 12. To defer the passover eleven months would have chilled the rekindling zeal which now animated the nation, seeing God had given them so good a king.

2, 3. To keep the passover in the second month — The law expressly allowed those to keep the passover in the second month who, for special reasons, were unable to keep it in the first. Those reasons were uncleanness by reason of a dead body, and absence on a journey afar off. See Numbers 9:10, 11. At that time, that is, in the first month, both these reasons, virtually, prevented most of the nation from holding the passover, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. So the priests were ceremonially unclean, and the people were absent.

V. 3. Sufficiently-In such manner as was fit, nor in such numbers as were necessary for the slaying and offering of so many thousands of paschal-offerings, as appears, because they were not sufficient for those offerings, which were comparatively few, 2 Chronicles 29:32,33,34.

Verse 3. For they could not keep it at that time — Which God had appointed for it, both because the temple was not then purified and prepared, and also for two other reasons, which he here adds. The priests had not sanctified themselves sufficiently — To wit, in such a manner as was fit, nor in such numbers as were necessary for the slaying and offering of so many thousands of paschal-offerings, as appears, because they were not sufficient for those offerings, which were comparatively few, 2 Chronicles 29:32-34. Neither had the people gathered themselves together, &c. — As they used, and ought to do, at that time, from all places: which now they could not do, because neither was the matter agreed upon, nor were the people summoned thither, till the proper time was past.

2, 3. To keep the passover in the second month — The law expressly allowed those to keep the passover in the second month who, for special reasons, were unable to keep it in the first. Those reasons were uncleanness by reason of a dead body, and absence on a journey afar off. See Numbers 9:10, 11. At that time, that is, in the first month, both these reasons, virtually, prevented most of the nation from holding the passover, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. So the priests were ceremonially unclean, and the people were absent.

Verse 5. So they established a decree — They fixed a resolution; to make proclamation throughout all Israel — Hezekiah, it is certain, had no right to invite Hoshea’s subjects to repair to Jerusalem, to the celebration of his passover; yet for the doing of this we may well presume that he had encouragement from Hoshea himself; who, as to the matter of religion, has a better character in Scripture than any of his predecessors, from the time of the division of the two kingdoms. But the truth was, that both the golden calves, which had caused this political separation, were now taken away; that of Dan by Tiglath-pileser, and that of Beth-el by his son Shalmaneser; and therefore some of the apostate Israelites, being thus deprived of their idols, began to return to the Lord, and to go up to Jerusalem to worship, some time before Hezekiah made them this invitation to his passover. See Prideaux and Dodd. They had not done it of a long time, &c., as it was written — In such a manner as God had commanded them to keep it. Indeed, the ten tribes had never kept it since the division of the kingdom by Jeroboam; at least, not in the way in which Moses had prescribed, being hindered by his threatening interdicts from going to Jerusalem; where only it could be kept according to the law. And as for Judah, it appears, from verse 26, that they had never kept this feast with such solemnity since the time of Solomon.

5. They had not done it of a long time — brl, here rendered of a long time, means rather, in a multitude, or in great numbers. The sense of the passage is, that the Israelites of the whole land had not observed the passover in a great multitude, as directed in the law. The law required the excision of every one who neglected the passover. Numbers 9:13.

Verse 6. So the posts went] µyxr ratsim, the runners or couriers; persons who were usually employed to carry messages; men who were light of foot, and confidential.

Verse 6. So the posts — Hebrew, µyxrh, haratsim, the runners; went with the letters — Expresses were sent throughout all the tribes of Israel, with memorials, earnestly pressing the people to take this opportunity of returning to God, from whom they had revolted. Saying, Ye children of Israel, turn again unto the Lord, &c. — In these letters Hezekiah discovers great concern both for the honour of God and for the welfare of the neighbouring kingdom, the prosperity of which he seems earnestly to have desired, though he not only received no toll, tribute, or custom from it, but it had often, and not long since, been vexatious to his kingdom. This was indeed rendering good for evil. And he will return to the remnant of you — You are but a remnant, narrowly escaped out of the hand of the kings of Assyria, (namely, Pul and Tiglath-pileser,) who have carried your brethren away captive. And therefore it concerns you to put yourselves under the protection of the God of your fathers, that you may not be quite swallowed up: and if you turn to him in the way of duty, he will turn to you in a way of mercy.

Ver. 6. So the posts went with the letters. Swift-footed men. The mail, to this day, is made up at Bombay for overland, so as to form the turban of the post. One half sheet of thin paper is allowed for each letter. The postmen almost fly from office to office till they reach Bagdad, and thence to Europe.

6. The posts — Hebrew, the runners; probably officers of the royal bodyguard. The remnant of you, that are escaped out of the hand of the kings of Assyria — This passage by no means necessarily implies the downfall of the northern kingdom, nor does any thing in the history of this passover necessitate or require the conclusion of Keil, that it was held subsequent to the final captivity of the ten tribes; for Pul, and Tiglath-pileser, (1 Chronicles 5:26,) and Shalmaneser, (2 Kings 17:3,) had carried many Israelites into exile before the first year of Hezekiah’s reign.

Verse 8. Be not stiff-necked, as your fathers were — A metaphorical expression, taken from refractory oxen, which will not go forward, but endeavour to withdraw their necks and shoulders from the yoke, and go backward. But yield yourselves unto the Lord — Hebrew, Give the hand to him, that is, submit yourselves to him, by obeying his command, and renew your covenant with him: both which things were wont to be done among men, by the ceremony of giving the hand; and enter into his sanctuary — Come to worship in his temple at Jerusalem; which he hath sanctified for ever — Hath hallowed, not for a transient and temporary use, but as long as the state and church of Israel shall have a being, whatsoever alterations may happen therein.

Verse 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.

Verse 9. Your brethren and your children shall find compassion, &c. — You may hope that he will turn again the captivity of your brethren that are carried away, and restore them to their own land; bringing them first to true repentance, according to the prayer of Solomon, 1 Kings 8:47; and 2 Chronicles 7:14; and then causing them to be pitied of those that have carried them away captive, according to the declaration of David, Psalm 106:46.

V. 10. They-The generality of the ten tribes; who by long want of meat had now lost their appetite to God’s ordinances, for which they paid dear. For about six years after their refusal of this offer of grace they were all carried away captive, 2 Kings 18:1,10.

Verse 10. They laughed them to scorn, and mocked them — Having been long accustomed to serve other gods, the hearts of the generality of the ten tribes were so hardened, that they scoffed at this most gracious invitation to repentance. And what wonder that Hezekiah’s messengers were thus despitefully used by this apostate race, when even God’s messengers, his servants the prophets, who produced undeniable credentials from him, had been and still were worse treated. These Israelites, however, in a little time, paid dear for thus rejecting the counsel of God against themselves. In about two years and a half after their refusing this grace, Shalmaneser, the king of Assyria, invaded the country, and laid siege to Samaria, their capital city, and, at the end of three years more, took it, and carried the whole nation away captive into Assyria and Media, because they obeyed not the voice of the Lord their God, but transgressed his covenant, and all that Moses, the servant of the Lord, commanded, and would not hear nor do it, 2 Kings 18:9-12.

10. They laughed them to scorn — They had no mind for reunion, and years of alienation and false worship had prepared them to treat with derision Hezekiah’s proposition.

Verses 11, 12. Nevertheless, divers of Asher, &c. — Here is not so much as one of Ephraim mentioned; yet some of that tribe are spoken of afterward as partaking of the passover, verse 18. It is likely that these, although at first they mocked at the message, yet afterward, upon consideration, followed the example of their brethren. In Judah the hand of the Lord was to give them one heart — God, by the power of his grace, inclined their hearts to a unanimous compliance with his and the king’s will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry.

11. Nevertheless, divers of Asher and Manasseh and of Zebulun… came to Jerusalem — Also, as appears from verse 18, certain representatives of Ephraim and Issachar were present, so that, with Judah and Benjamin, at least seven of the ancient tribes were represented at this passover.

V. 12. The hand of God-God by the power of his grace inclined their hearts to an unanimous compliance with God’s and the king’s will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry.

Verses 11, 12. Nevertheless, divers of Asher, &c. — Here is not so much as one of Ephraim mentioned; yet some of that tribe are spoken of afterward as partaking of the passover, verse 18. It is likely that these, although at first they mocked at the message, yet afterward, upon consideration, followed the example of their brethren. In Judah the hand of the Lord was to give them one heart — God, by the power of his grace, inclined their hearts to a unanimous compliance with his and the king’s will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry.

Verse 14. They arose and took away the altars, &c. — As soon as they came to Jerusalem, they began to show their zeal against idolatry, by throwing down the altars that Ahaz had erected in high places, either for sacrifice or burning incense, which were very many, (2 Chronicles 28:24,) stamping them to powder, and then casting them into the brook Kidron. Thus, before they kept the feast, they purged out the old leaven.

14. Took away the altars that were in Jerusalem — That is, the numerous idolatrous altars that had been erected by Ahaz. 2 Chronicles 28:24.

V. 15. Ashamed-Their negligence and remissness being upbraided by the general forwardness of the people. The zeal which we observe in others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it with our might.

Verse 15. The priests and Levites were ashamed — Their negligence and remissness being upbraided by the general forwardness of the people. The zeal which we observe in others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it with our might.

15. The priests and the Levites were ashamed — Because of their uncleanness and their lack of zeal for Jehovah’s worship. The zeal of others, and the thought of their own tendency to idolatry, put them to the blush. In verse 3, and 2 Chronicles 29:34, we learn that the delinquents were chiefly priests; but here it appears that there were Levites also who had not sufficiently sanctified themselves. Sanctified themselves — Or, had sanctified themselves; that is, previously to the fourteenth day of the month, so that they were ceremonially fit on that day to minister in the passover offerings. Into the house of the Lord — Into the court of burnt offerings, where the brazen altar stood.

Verses 16, 17. The priests sprinkled the blood — Of the sacrifices upon the altar; which they received of the hand of the Levites — Who killed and flayed the sacrifices, which the priests, if they had been sanctified, should have done, as was observed on 2 Chronicles 29:34. For there were many in the congregation that were not sanctified — Abundance of people that came to keep this passover were not clean according to the law, and therefore many more sacrifices were to be offered for their cleansing than would otherwise have been necessary: which was one reason why the Levites were employed in the work, for the priests were not of a number sufficient to perform this duty. The reader must observe that besides the paschal-lamb, the offering of all the sacrifices, which were appointed to accompany it, are included in keeping the passover.

16. They stood in their place after their manner — Priest and Levite occupied each his prescribed place, and performed each his prescribed work according to the law — the priests to sprinkle the blood, (see Leviticus 1:5; 3:2,) the Levites to assist in any work that might be required. In the present instance the Levites killed the paschal victims.

Verses 16, 17. The priests sprinkled the blood — Of the sacrifices upon the altar; which they received of the hand of the Levites — Who killed and flayed the sacrifices, which the priests, if they had been sanctified, should have done, as was observed on 2 Chronicles 29:34. For there were many in the congregation that were not sanctified — Abundance of people that came to keep this passover were not clean according to the law, and therefore many more sacrifices were to be offered for their cleansing than would otherwise have been necessary: which was one reason why the Levites were employed in the work, for the priests were not of a number sufficient to perform this duty. The reader must observe that besides the paschal-lamb, the offering of all the sacrifices, which were appointed to accompany it, are included in keeping the passover.

Verse 17. “According to the Mishna, the custom was for the priests to stand in two rows extending from the altar to the outer court, where the people were assembled. As each offerer slew his lamb the blood was caught in a basin, which was handed to the nearest priest, who passed it on to his neighbour, and he to the next; the blood was thus conveyed to the altar, at the base of which it was thrown by the last priest in the row. While basins full of blood were thus passed up, empty basins were passed down in a constant succession, so that there was no pause or delay.” — Rawlinson.

17. The Levites had the charge of the killing — This was because the people were not sufficiently sanctified to slay their own paschal lambs. Ordinarily the offerer slew his own victim.

Verse 18. A multitude of the people-had not cleansed themselves] As there were men from Ephraim, Manasseh, Issachar, and Zebulun, they were excusable, because they came from countries that had been wholly devoted to idolatry.

The good Lord pardon every one] “The Lord, who is good, have mercy on this people who err.”-T.

Verse 18. A multitude of the people had not cleansed themselves — Either they did not know, after such a long night of ignorance and superstition, what ceremonies were required, in order to their purification, or they had not time to use them. Yet having an eager and pious desire to commemorate their wonderful deliverance out of the Egyptian bondage, they were permitted, in their uncleanness, to eat the passover, lest they should be discouraged if they were denied it, in this their return to the true religion. But Hezekiah prayed for them — It was his zeal that had called them together in such haste, and he would not that they should fare the worse for being straitened for time in their preparation. He therefore thought himself concerned to be an intercessor for those that ate the passover otherwise than it was written. And he had confidence that God was so gracious that he would not, on account of the omission of some prescribed ceremony, be wroth with men whose hearts were upright before him.

18. Many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves — Being at a distance and unfamiliar with the ceremonial requirements, they had nevertheless responded to Hezekiah’s call, (verse 11,) and the king decided that in their case an exception should be made, and he accordingly prayed the Lord to pardon the defect. In this prayer of Hezekiah we note that loftier view of worship which discerns, in the pure desire of an humble heart, something better than bondage to the mere letter of the law.

V. 19. The sanctuary-With that purification which was required of them that came in God’s sanctuary. So he calls it to distinguish from that internal purity which they are here acknowledged to have. The great thing required in our attendance on God’s ordinances is, that we prepare our heart to seek him; that the inward man be engaged, that we make heart work of it. All is nothing without this.

Verse 19. That prepareth his heart to seek God — The great thing required in our attendance on God in his ordinances is, that we prepare our hearts to seek him; that the inward man, the spirit, be engaged; that we make heart-work of our religion. All is nothing without this. Hezekiah does not pray that this might be dispensed with, or that the want of other things might be pardoned or overlooked, where this was not. For this is the one thing needful, and God is not, cannot be sought acceptably, without it. But he prays that where this was, other deficiencies and omissions, especially such as were of an external and ritual nature, might be pardoned. Though he be not cleansed according to the purification of the sanctuary — With that purification which was required of them that came into God’s sanctuary. So he calls it, to distinguish it from that internal purity which they are here acknowledged to have.

V. 20. Healed-That is, pardoned this their sin, and accepting them and their services, as if they had been clean.

Verse 20. The Lord hearkened to Hezekiah — Was greatly pleased with his pious concern for the congregation; and, in answer to his prayer, healed the people — That is, pardoned this their sin, and accepted them and their services, as if they had been clean.

20. Healed the people — Their ceremonial and moral defilement is spoken of as a sickness. They were healed of their religious infirmity.

Verse 21. The Levites and the priests praised the Lord day by day — All the seven days they praised him with songs and musical instruments, thus expressing their own, and exciting one another’s joy in God, and thankfulness to him. Much of our time in our religious meetings should be spent in praising God.

V. 22. Spoke comfortably-Encouraged them to a chearful and diligent attendance upon their holy ministrations. Princes and magistrates by encouraging faithful and laborious preachers, greatly promote the kingdom of God. That taught-Who by their office were to instruct and build up the people in the knowledge and fear of God: which is mentioned as the cause of his respect and kindness to them.

Verse 22. Spake comfortably unto all the Levites] On such occasions the priests and Levites had great fatigue, and suffered many privations; and therefore had need of that encouragement which this prudent and pious king gave. It is a fine and expressive character given of these men, “They taught the good knowledge of God to the people.” This is the great work, or should be so, of every Christian minister. They should convey that knowledge of God to the people by which they may be saved; that is, the good knowledge of the Lord.

Verse 22. Hezekiah spake comfortably unto all the Levites — Commended them for their care and diligence, and thereby encouraged them to a cheerful and diligent attendance upon their holy ministrations, and to continue to instruct the people in their duty, promising, it is likely, to reward them for what they had already done. That taught the good knowledge of the Lord — Who by their office were to instruct and build up the people in the knowledge and fear of God; which is mentioned as the cause of his respect and kindness to them. Princes and magistrates, by encouraging faithful and laborious preachers of God’s word, greatly promote the kingdom of God.

Ver. 22. Hezekiah spake comfortably to all the levites that taught the good knowledge of the Lord. They read the whole law at those festivals, and in different places, one reader succeeding another.

22. Hezekiah spake comfortably unto all the Levites — Hebrew, spoke to the heart. He spoke encouraging and cheering words to them, commending their zeal and wisdom. That taught the good knowledge of the Lord — Rather, who were proficient in a good understanding of Jehovah; that is, well skilled to perform their part of the sanctuary service.

V. 23. They kept-Not in the same manner as they had done the former, but in the solemn worship of God, by sacrifices, and prayers, and praise, and publick instruction of that great congregation in the good knowledge of the Lord; which was most necessary for the people after so long and dismal a night of ignorance, superstition and idolatry.

Verse 23. They kept other seven days with gladness — Not in the same manner as they had done the former, but in the solemn worship of God, by sacrifices, and prayers, and praises, and public instructions of that great congregation, in the good knowledge of the Lord; which was very necessary for the people, after so long and dismal a night of ignorance, superstition, and idolatry.

V. 24. Did give-First to God, to whom the parts appointed were offered in a way of thanksgiving; and then to the people, who feasted upon the relicks, as the offerer used to do in peace-offerings: and Hezekiah, who was the offerer, gave away his right in the remains of the sacrifices to the people. Which generosity is the more considerable, because it was in the beginning of his reign, when he found the exchequer empty; and when he had been at great expense about cleansing and refitting the temple, and making preparations for this great feast.

Verse 24. Hezekiah did give a thousand bullocks, and seven thousand sheep — First to God, to whom the parts appointed were offered in a way of thanksgiving; and then to the people, who feasted upon the relics, as the offerer used to do in peace-offerings: and Hezekiah, who was the offerer, gave away his right in the remains of the sacrifices to the people. Which generosity is the more considerable, because it was in the beginning of his reign, when he found the exchequer empty; and when he had been at great expense about cleansing and refitting the temple, and making preparations for this great feast. By this great liberality of the king and princes, God was honoured, the joy of the festival was kept up, and the strangers were encouraged to come again to Jerusalem.

Verse 25. The strangers that come out of the land of Israel] That is, the proselytes of the covenant who had embraced Judaism, and had submitted to the rite of circumcision, for none others could be permitted to eat of the passover.

Ver. 25. The strangers, the proselytes from all places flocked like doves to their windows.

Verse 26. Since the time of Solomon-there was not the like in Jerusalem.] For from that time the ten tribes had been separated from the true worship of God, and now many of them for the first time, especially from Asher, Issachar, Ephraim, Manasseh, and Zebulun, joined to celebrate the passover.

26. Since the time of Solomon… there was not the like in Jerusalem — At the dedication of the temple Solomon had held a feast fourteen days, (chap. 7:9,) and probably this was the first time since then that any feast had been continued fourteen days in Jerusalem. Neither had there been since Solomon’s day a passover at which so many of the tribes had been represented, and over which there had been such enthusiasm and general joy.

V. 27. The Levites-Those of the Levites who were priests also; for to them only this work belonged.

Verse 27. And their voice was heard] God accepted the fruits of that pious disposition which himself had infused.

And their prayer came up] As the smoke of their sacrifices ascended to the clouds, so did their prayers, supplications, and thanksgivings, ascend to the heavens. The Targum says: “Their prayer came up to the dwelling-place of his holy shechinah, which is in heaven.” Israel now appeared to be in a fair way of regaining what they had lost; but alas, how soon were all these bright prospects beclouded for ever!

It is not for the want of holy resolutions and heavenly influences that men are not saved but through their own unsteadiness; they do not persevere, they forget the necessity of continuing in prayer, and thus the Holy Spirit is grieved, departs from them, and leaves them to their own darkness and hardness of heart. When we consider the heavenly influences which many receive who draw back to perdition, and the good fruits which for a time they bore, it is blasphemy to say they had no genuine or saving grace; they had it, they showed it, they trifled with it, sinned against it, continued in their rebellions, and therefore are lost.

II CHRONICLES

Verse 27. Then the priests the Levites arose, and blessed the people — That is, those of the Levites who were priests also, for to them only this work belonged, 1 Chronicles 23:13. In performing this office, they were both the people’s mouth to God, by way of prayer, and God’s mouth to the people, by way of promise; for the blessing included both. And in it they testified both their desire of the people’s welfare, and their dependance upon God and the word of his grace, to which they commended them. And their prayer came up to his holy dwelling-place — The voice of the priests, when they thus blessed the people, as God had commanded, was heard in heaven. God said amen to their prayer, and perhaps gave some sensible token of the ratification of the blessing which they had pronounced. The prayer that comes up to heaven in a cloud of incense, will come down again to this earth in showers of blessings.