I. GREAT IN RESPECT OF ITS CONFORMITY TO THE LAW. To suppose (De Wette, Thenius, and others) that never before had a Passover been observed in Israel or Judah since the days of Samuel (ver. 18; 1 Esdras. 1:20, 21) or of the judges (2 Kings 23:22), is not only to extract an unwarrantable inference from the sacred text, but is contradicted by the fact that Hezekiah, a former King of Judah, celebrated a Passover in Jerusalem which was not merely a Passover of his own arranging, but the Passover (2 Chronicles 30:1, 2) prescribed by the Law of Moses (vers. 16, 18). That this Passover, however, should have adhered more closely to the prescriptions of the lawgiver than any former, demands no additional explanation beyond the fact that it was celebrated in Josiah's eighteenth year (ver. 19), and after the discovery of the book of the Law (2 Chronicles 34:14, 15). The stricter adherence to Mosaic regulation appeared in three things.

1. The exactness of the date. The solemnity began "on the fourteenth day of the first month" (ver. 1), as the book of the Law commanded (Exodus 12.). Hezekiah's festival commenced "in the second month" because of the difficulty of getting ready for the stipulated time (2 Chronicles 30:2, 3). The Passover proper also ended on one day, i.e. all were able to eat the sacrificial lamb at the appointed time (ver. 16), without any requiring to defer their participation thereof for any reason whatever (Numbers 9:6-12).

2. The unity of the place. The feast was held in Jerusalem (ver. 1) by all its celebrants. The same was true of Hezekiah's Passover (2 Chronicles 30:1), though it is doubtful if as much could be said of earlier observances from the days of the judges or of Samuel.

3. The completeness of the ritual. Everything was done "in accordance with the Word of the Lord by the hand of Moses" (ver. 6); i.e. the instructions as to the duties of the priests, Levites, and people; as to the killing, burning, eating of the victims; and as to the presentation of mazzoth gifts for the ensuing feast, were faithfully carried out.

II. GREAT IN RESPECT OF THE PREPARATIONS FOR ITS OBSERVANCE. Not greater as to amount of labour than were those made in connection with Hezekiah's festival; but still great.

1. Concerning the priests. These were set in their charges and encouraged to the service of the house of the Lord (ver. 2). Following the example of Jehoiada (2 Chronicles 23:18), Josiah distributed among the divisions of the priesthood as arranged by David (1 Chronicles 24.) the different parts of work required by the Law of Moses in the celebration of the Passover, i.e. he set them "according to their daily courses, Being arrayed in long garments, in the temple of the Lord' (1 Esdr. 1:2); after which he strengthened them for their labours by detailed instructions as to their duties, and by encouraging exhortations to its faithful performance.

2. Concerning the Levites. These were:

(1) Defined as to their official work and character; in respect of the former being called "teachers of all Israel" (cf. 2 Chronicles 17:8, 9; Nehemiah 8:7, 9), and with reference to the latter being designated "holy unto the Lord" (Numbers 3:12, 13) - an epithet applied also to the priests (2 Chronicles 23:6; Leviticus 21:6), and even to the people (Deuteronomy 7:6); an epithet expressive of outward consecration, which, however, ought in every instance to reflect an inward consecration as its ground and justification.

(2) Directed about the ark, which they were told to "put," or leave (Keil), "in the house which Solomon the son of David King of Israel did build" (ver. 3). The ark, it is supposed, had been removed from the holy of holies during the idolatrous reigns of Manasseh and Amon By these kings themselves (Estius, Piscator), or by the priests who wished to preserve it (A. Clarke), and now was ordered by Josiah to be replaced; but against this stands the fact that the work of placing the ark in the holy of holies belonged not to the Levites, but to the priests (ver. 7). It has also been conjectured that the Levites had been accustomed to carry the ark about the temple courts during the Passover celebration "under the impression that they were required so to do by the Law, and that Josiah pointed out to them the alteration which had taken place in this respect since the erection of the temple by Solomon" (Bertheau); but for this conjecture there is no positive historical foundation. A third explanation is that, as the Levites were no longer required to carry the ark about from place to place since it now had a resting-place in the temple, they should leave it there and give themselves to such other duties as were now demanded of them (Keil).

(3) Commanded relative to themselves - to arrange themselves according to their fathers' houses and after their courses according to the writings of David and Solomon (ver. 4); to take up their stations in the holy place according to the divisions of the fathers' houses of their lay brethren, so that one of their divisions should fail to each father's house of the laymen (ver. 5); to kill the Passover and sanctify themselves, probably by washing themselves, before handing the blood to the priests to sprinkle on the altar (Keil), or after they had done so and before they performed any further duties (Bertheau); and, finally, to prepare, so. the Passover for their brethren the laymen, that they might do according to the Word of the Lord by the hand of Moses (ver. 6).

3. Concerning the people. These, i.e. such of them as were poor, or had come from a distance without having brought the necessary sacrificial animals, were furnished with lambs, kids, and bullocks, or small cattle and oxen (vers. 7-9), without which they could not have taken part in the celebration. At least the poor would have been excluded, which would have marred both the completeness and hilarity of the celebration.

III. GREAT IN RESPECT OF ITS ACCOMPANYING LIBERALITY.

1. On the part of the king. From the royal revenues Josiah contributed for the Passover offerings

(1) largely - thirty thousand lambs and kids and three thousand bullocks (ver. 7), a much larger gift than was presented by Hezekiah (ch. 30:24); and

(2) promptly, taking the lead in his good work, and so supplying an example to his subjects.

2. On the part of the royal princes. These, copying the action of their sovereign, likewise made donations

(1) freely, or "for a free-will offering " - an indispensable quality in all religious giving (2 Corinthians 8:12); and it may be hoped

(2) largely, though this is not stated. They would hardly fall behind the princes in the time of Hezekiah (2 Chronicles 30:24).

3. On the part of the rulers of the temple. Hilkiah the high priest (2 Chronicles 34:9), Zechariah, perhaps the next in rank to him, "the second priest" (2 Kings 25:18; Jeremiah 52:24), and Jehiel, the chief of the line of Ithamar (Ezra 8:2), exhibited a similar praiseworthy liberality (ver. 8).

4. On the part of the Levite princes. Six of these whose names are recorded - Conaniah, with his two brothers Shemaiah and Nethaneel, with Hashabiah, Jeiel, and Jozahad also displayed a high degree of generosity (ver. 9).

IV. GREAT IN RESPECT OF ITS CO-OPERATING ACTIVITY. Each had his part to perform, and each performed it in such a way as not to hinder, but to accelerate the progress; and not to mar, but to increase the effect of the whole.

1. The priests. These

(1) stood in their place beside the altars (ver. 10; 2 Chronicles 30:16);

(2) sprinkled the blood they received from the Levites (ver. 11; 2 Chronicles 30:16); and

(3) offered burnt offerings and the fat until night (ver. 14).

2. The Levites. These

(1) killed the Passover victims (ver. 11);

(2) flayed or skinned them (ver. 11); and

(3) removed from their carcases such parts as were designed to be offered as burnt offerings (ver. 12); after which they

(4) roasted the Passover with fire, according to the Mosaic ordinance (ver. 13; Exodus 12:8, 9);

(5) boiled the other offerings in pots, caldrons, and pans (ver. 13);

(6) divided them as they were ready among the people (ver. 13); and

(7) prepared the Passover for themselves and for the priests (ver. 14).

3. The singers. These, the sons of Asaph, stood in their places, in the court of the temple, discoursing music with harps, psalteries, and cymbals (1 Chronicles 25:1), without once leaving their ranks even to eat the Passover, the Levites preparing for and fetching to them their portion (ver. 15).

4. The porters. At every gate these watched, never departing from their service, because the Levites did for them as for the musicians (ver. 15). Thus each contributed his part, and all worked harmoniously towards the production of the general result.

V. GREAT IN RESPECT OF ITS CELEBRATING NUMBERS. The feast was attended by:

1. The inhabitants of Jerusalem, including Josiah and his princes, with the priests and the Levites.

2. All Judah, meaning the population beyond the metropolis, in the country districts.

3. The children of Israel; i.e. the members of the northern kingdom who had not been carried into exile, and who had come to Jerusalem to be present at the feast. Learn:

1. The duty of observing the public ordinances of religion.

2. The beauty and value of unity and co-operation in Christian work and worship.

3. The propriety of having special seasons of religious service. - W.

1. We are by nature without God.

2. To be without God is certain misery.

3. In God alone we can obtain peace and rest.

II. HOW WE ARE TO SEEK AFTER GOD.

1. With respect to God Himself. Josiah sought — not the God of nature; not the God of Providence; but "the God of David his father." And why? David was a type of Christ; the covenant made with David a type of the covenant of grace, and "the sure mercies of David," symbols of the better blessings of the New Covenant.

2. With respect to ourselves. By repentance, faith, and obedience.

III. WHEN WE ARE TO SEEK AFTER GOD.

(Robert Stevenson.)