Hezekiah and Manasseh: Blood Atonement reexamined.

There were two texts raised to me regarding blood atonement in context of Manasseh and Hezekiah. The main objection is that the two didn't need a sacrifice for forgiveness. Hezekiah particularly was praying for the people whereas Manasseh prayed for himself, I will show both texts on screen.

Both are set in the context when the temple was still in operation, which IS a factor which does play here. Let's look.

"2 Chronicles 30:15 They slaughtered the Passover lamb on the fourteenth day of the second month. The priests and the Levites were ashamed and consecrated themselves and brought burnt offerings to the temple of the Lord. 16 Then they took up their regular positions as prescribed in the Law of Moses the man of God. The priests splashed against the altar the blood handed to them by the Levites. 17 Since many in the crowd had not consecrated themselves, the Levites had to kill the Passover lambs for all those who were not ceremonially clean and could not consecrate their lambs[a] to the Lord. 18 Although most of the many people who came from Ephraim, Manasseh, Issachar and Zebulun had not purified themselves, yet they ate the Passover, contrary to what was written. But Hezekiah prayed for them, saying, “May the Lord, who is good, pardon everyone 19 who sets their heart on seeking God—the Lord, the God of their ancestors—even if they are not clean according to the rules of the sanctuary.” 20 And the Lord heard Hezekiah and healed the people."

"2 Chronicles  The Lord spoke to Manasseh and his people, but they paid no attention. 11 So the Lord brought against them the army commanders of the king of Assyria, who took Manasseh prisoner, put a hook in his nose, bound him with bronze shackles and took him to Babylon. 12 In his distress he sought the favor of the Lord his God and humbled himself greatly before the God of his ancestors. 13 And when he prayed to him, the Lord was moved by his entreaty and listened to his plea; so he brought him back to Jerusalem and to his kingdom. Then Manasseh knew that the Lord is God."

In both texts, God answers the prayers of both individuals with the people being healed afterwards and Manasseh seeking the Lord and turning from sin itself. However for the life of me, what is to stop the people from making atonement AFTER the prayer? Both texts do not indicate implicitly that the people did not make atonement for their iniquities afterwards. It is something which is inferred. Does every context have to say "REPENT AND SACRIFICE"? No, that would be redundant.

After another objection was given to me was regarding Hezekiah that his prayer alone atoned.

When I went to church on Sunday 6th of October 2013, I went to read 2 Chronicles 30-34 for responding to the argument that was brought to my attention a while back, and I had a think.

One argument I made in the comments page was that a righteous remnant of of Levites in the rightous remnant of Israel made atonement in Hezekiah and Manasseh's day. Limitbreak pointed out regarding Hezekiah the following in response to this comment.

"You could perhaps make that assumption in the case of Manasseh, but not Hezekiah, as in Hezekiah's case, the text is explicit in that they Levites were not doing the blood sacrifices for everyone who needed it, and PRAYER is what atoned for that sin. With Manasseh, you could perhaps argue that maybe the remnant of the Levites were doing sacrifices correctly, but being as the kingdom was in such a disarray of apostasy, the chances are slim to none. Either way, Hezekiah's PRAYER atoned. Not blood."

The chapter in question can be read in the description below:

"30 Hezekiah sent word to all Israel and Judah and also wrote letters to Ephraim and Manasseh, inviting them to come to the temple of the Lord in Jerusalem and celebrate the Passover to the Lord, the God of Israel. 2 The king and his officials and the whole assembly in Jerusalem decided to celebrate the Passover in the second month. 3 They had not been able to celebrate it at the regular time because not enough priests had consecrated themselves and the people had not assembled in Jerusalem. 4 The plan seemed right both to the king and to the whole assembly. 5 They decided to send a proclamation throughout Israel, from Beersheba to Dan, calling the people to come to Jerusalem and celebrate the Passover to the Lord, the God of Israel. It had not been celebrated in large numbers according to what was written.

6 At the king’s command, couriers went throughout Israel and Judah with letters from the king and from his officials, which read:

“People of Israel, return to the Lord, the God of Abraham, Isaac and Israel, that he may return to you who are left, who have escaped from the hand of the kings of Assyria. 7 Do not be like your parents and your fellow Israelites, who were unfaithful to the Lord, the God of their ancestors, so that he made them an object of horror, as you see. 8 Do not be stiff-necked, as your ancestors were; submit to the Lord. Come to his sanctuary, which he has consecrated forever. Serve the Lord your God, so that his fierce anger will turn away from you. 9 If you return to the Lord, then your fellow Israelites and your children will be shown compassion by their captors and will return to this land, for the Lord your God is gracious and compassionate. He will not turn his face from you if you return to him.”

10 The couriers went from town to town in Ephraim and Manasseh, as far as Zebulun, but people scorned and ridiculed them. 11 Nevertheless, some from Asher, Manasseh and Zebulun humbled themselves and went to Jerusalem. 12 Also in Judah the hand of God was on the people to give them unity of mind to carry out what the king and his officials had ordered, following the word of the Lord.

13 A very large crowd of people assembled in Jerusalem to celebrate the Festival of Unleavened Bread in the second month. 14 They removed the altars in Jerusalem and cleared away the incense altars and threw them into the Kidron Valley.

15 They slaughtered the Passover lamb on the fourteenth day of the second month. The priests and the Levites were ashamed and consecrated themselves and brought burnt offerings to the temple of the Lord. 16 Then they took up their regular positions as prescribed in the Law of Moses the man of God. The priests splashed against the altar the blood handed to them by the Levites. 17 Since many in the crowd had not consecrated themselves, the Levites had to kill the Passover lambs for all those who were not ceremonially clean and could not consecrate their lambs[a] to the Lord. 18 Although most of the many people who came from Ephraim, Manasseh, Issachar and Zebulun had not purified themselves, yet they ate the Passover, contrary to what was written. But Hezekiah prayed for them, saying, “May the Lord, who is good, pardon everyone 19 who sets their heart on seeking God—the Lord, the God of their ancestors—even if they are not clean according to the rules of the sanctuary.” 20 And the Lord heard Hezekiah and healed the people."

I went back to the text regarding the Levites and what was interesting was reading from 2 Chronicles 30:15-27. When we look at the text, as clear as day the Passover couldn't be carried out mainly due to the fact that not enough priests who were present to consecrate themselves for the task. Hezekiah then arranges for the people to come down to Jerusalem in order that they may celebrate the Passover as they should do. The text in context shows that the Levites themselves are ashamed because of their uncleanliness brought about by idol worship, hence why the incense altars were thrown into the Kidron Valley and they then decide to consecrate themselves. Afterwards there were enough priests and Levites to carry out the functions found within the Mosaic Law.

If the Levites and the priests are able to carry out the Passover now that there is enough of them to do so, Who is to say that they did not make atonement for those who were unclean, who ate the Passover anyway regardless of their condition. If the Levites are doing their job properly, which is what verses 15-20 indicate, then they are able to make atonement in conjunction with Hezekiah's prayer, rather than one or the other alone.