Ezra 9

Ezra 9:1

Rededication of the Temple

The day after the cleansing Hezekiah arises early (2 Chronicles 29:20). It will be a long day, full of activities. When the Levites and priests have done their work, it is the turn of “the princes of the city”. Hezekiah gathers them to go to the temple. They all willingly go along and bring sacrifices at the house of the LORD (2 Chronicles 29:21). What is happening here is, as it were, a new dedication of the temple service, as it happened by Solomon (2 Chronicles 5:6), a temple service that has been so neglected since then.

Three times seven animals are offered as burnt offering, bulls, rams and lambs, and seven male goats for a sin offering. The various kinds of burnt offerings speak of different aspects of the work of the Lord Jesus as a burnt offering (Leviticus 1:1-17), while the number seven speaks of the perfection of that work. The fact that it is three times seven indicates that the triune God is involved in this work: the Father has given the Son, the Son has given Himself and has done everything in the power of the Holy Spirit.

The sin offering of seven male goat is to atone for the king and the princes (“the kingdom”), the priests (“the sanctuary”) and the people (“Judah”). The number seven indicates perfection. The sins are many and the period in which they were committed is long. The sin offering is with a view to the past, the burnt offering is with a view to the future. They are sacrifices for the whole people, not just for the few who are present. The unity of the people may not have been visible to the people for two centuries, but for God and Hezekiah this unity does exist. Everything happens in the awareness of the unity of God’s people.

The blood of the bulls, rams and lambs is collected by the priests and sprinkled on the altar (2 Chronicles 29:22). The chronicler emphasizes the blood of each of the animals by mentioning their blood separately. It speaks of God’s special appreciation of the blood. Blood covers the sins and works atonement. “Without shedding of blood there is no forgiveness” (Hebrews 9:22b).

What happens to the animals for the sin offering is described in even more detail and therefore more emphatically (2 Chronicles 29:23). The chronicler involves the reader in every handling. The reader watches as “they brought the male goats of the sin offering”. The eyes of both the king and the assembly are on the goats for the sin offering. Then the involvement becomes even greater, because both the king and the entire assembly lay their hands on the sin offering. By this act they identify themselves with the sin offering (Leviticus 4:4; 15; 24; 29; Leviticus 16:21), by which, so to speak, their sins pass to the sin offering.

Then the priests come into action (2 Chronicles 29:24a). They alone are authorized to slaughter the male goats. For us, believers of the church, all of whom are priests, it means that we must have a priestly mind to be able to empathize with the death that Christ had to die for the sins of His people, the church. The blood of the sin offering is offered on the altar, as is the blood of the burnt offering. Blood is life and is therefore only for God (Leviticus 17:11).

The blood of sacrifice is for atonement, which is to cover the sins of the people, so that the people do not have to die, but can stay alive. The New Testament teaches that the blood not only covers the sins, but also takes away the sins, it cleanses from sins (1 John 1:7b). In the Old Testament the covering is done in view of the perfect sacrifice that would still be made, while in the New Testament the sacrifice is actually made (cf. Romans 3:25-26).

Hezekiah has understood that atonement cannot be limited to a part of God’s people (2 Chronicles 29:24b). It is not only for Judah, but “for all Israel” as it says twice. In the next chapter we will see more details about this, where it is about the celebration of the Passover. We too must remember that the work of Christ is not only for those with whom we come together, but that it is accomplished for all who belong to the church.

Now that the sacrifices have been brought and the relationship with the LORD has been restored on the right basis, there is room for expressions of joy (2 Chronicles 29:25). Hezekiah also works here according to the commandment given “according to the command … from the LORD through His prophets” and which was executed by David. In 2 Chronicles 29:25-30 it says four times that Hezekiah does something in accordance with what David has done or said. This indicates that Hezekiah does not organize a new temple service or an adapted temple service. He acts according to what God has previously revealed to David. He goes back to what is from the beginning.

For the expressions of joy the Levites are stationed with instruments of David (2 Chronicles 29:26). The priests are given trumpets. When they all stand in place and have the instruments ready, Hezekiah orders to offer the burnt offering on the altar. At the same time as the sacrifice is brought, the song for the LORD is started under the accompaniment of the instruments of David, the king of Israel (2 Chronicles 29:27).

This gives a wonderful picture of the service we are allowed to perform as a holy priesthood. As soon as we occupy ourselves with the Lord Jesus and His work and tell God about it, it is inevitable that our heart will spring up with joy. Fellowship with the Father and the Son gives complete joy (1 John 1:3b-4). Then there is worship, what we see in the people who worship (2 Chronicles 29:28). This worship is not an emotion of the moment, but remains after the offering is brought (2 Chronicles 29:29).

Then Hezekiah and the officials order the Levites to make new expressions of joy (2 Chronicles 29:30). These expressions are not newly invented, but old expressions that are experienced in a new way. In the same way we can regularly sing the same songs. Our feelings will, if all goes well, always be new, always fresh. The more we engage with Christ and His work, the more our worship will deepen. We will often use the same words to express our worship, but which reflect still deeper feelings.

After the necessary sacrifices come the voluntary sacrifices (2 Chronicles 29:31). They are a real representation of the state of the hearts. It is the climax of the revival, in which also sacrifices and thank offerings are brought. The thank offering is a peace offering, it is a meal offering in which is participated by God and the priest and every member of the people who is clean (Leviticus 3:11; 16; Leviticus 7:11-12; 19; 31). The joy that is enjoyed is expressed in the sacrifice of praise (Hebrews 13:15). In addition, there are, as it were automatically, voluntary burnt offerings, which express worship.

All sacrifices and consecrated things brought are counted (2 Chronicles 29:32-33). For God, every sacrifice counts. Compared to the sacrifices Solomon brought, Hezekiah brings little. But a revival is a return to the principles of God and not to the circumstances of the beginning. We should not compare the time of Hezekiah and what he does with the time of Solomon, but with the time of his father Ahaz.

Unfortunately, many priests do not show up (2 Chronicles 29:34). In a revival not everyone participates. However, a revival does not depend on the number that participates. It is only a handful. Not the quantity, but the quality is characteristic for a revival.

Because there are too few priests, they are unable to skin all the burnt offerings. To skin means that the inner, the inward, becomes visible. In the burnt offering it speaks of the inner feelings of the Lord Jesus that are present with Him as He accomplishes the work to the glory of God. What He feels within, we can read in the book of Psalms.

There are not many Christians today who are able to “skin the burnt offering”. But fortunately there are Levites. They help the priests. They did so until the other priests had also cleansed themselves. In this way God provides for the shortage of priests. He makes sure that the priestly service can continue.

The Levites can be seen as a picture of the teachers the Lord Jesus gave to teach His church. Through their teaching the believers are helped to gain a better understanding of and insight into the Lord Jesus and His work and what the results are (Ephesians 4:11-13).

The burnt offerings also include the fat of the peace offerings (2 Chronicles 29:35). Just like the blood, the fat is only for God. Fat speaks of energy, the best. In His life on earth Christ has used all His energy to glorify God. Everything He has is for His God. He does so with joy, of which the libation speaks. The libation is a sacrifice of wine that is poured over the main offering. Wine represents joy (Judges 9:13).

With this, the service of the house of God is restored. Hezekiah and all the people rejoice over this (2 Chronicles 29:36). Their joy is especially for God, for what has happened has been brought about by Him. No one has been able to think of or process this. The situation is hopeless. The people are completely lost under the leadership of Ahaz. What has now happened under Hezekiah has been done by God, completely suddenly. To Him be the honor!

Ezra 9:2

Rededication of the Temple

The day after the cleansing Hezekiah arises early (2 Chronicles 29:20). It will be a long day, full of activities. When the Levites and priests have done their work, it is the turn of “the princes of the city”. Hezekiah gathers them to go to the temple. They all willingly go along and bring sacrifices at the house of the LORD (2 Chronicles 29:21). What is happening here is, as it were, a new dedication of the temple service, as it happened by Solomon (2 Chronicles 5:6), a temple service that has been so neglected since then.

Three times seven animals are offered as burnt offering, bulls, rams and lambs, and seven male goats for a sin offering. The various kinds of burnt offerings speak of different aspects of the work of the Lord Jesus as a burnt offering (Leviticus 1:1-17), while the number seven speaks of the perfection of that work. The fact that it is three times seven indicates that the triune God is involved in this work: the Father has given the Son, the Son has given Himself and has done everything in the power of the Holy Spirit.

The sin offering of seven male goat is to atone for the king and the princes (“the kingdom”), the priests (“the sanctuary”) and the people (“Judah”). The number seven indicates perfection. The sins are many and the period in which they were committed is long. The sin offering is with a view to the past, the burnt offering is with a view to the future. They are sacrifices for the whole people, not just for the few who are present. The unity of the people may not have been visible to the people for two centuries, but for God and Hezekiah this unity does exist. Everything happens in the awareness of the unity of God’s people.

The blood of the bulls, rams and lambs is collected by the priests and sprinkled on the altar (2 Chronicles 29:22). The chronicler emphasizes the blood of each of the animals by mentioning their blood separately. It speaks of God’s special appreciation of the blood. Blood covers the sins and works atonement. “Without shedding of blood there is no forgiveness” (Hebrews 9:22b).

What happens to the animals for the sin offering is described in even more detail and therefore more emphatically (2 Chronicles 29:23). The chronicler involves the reader in every handling. The reader watches as “they brought the male goats of the sin offering”. The eyes of both the king and the assembly are on the goats for the sin offering. Then the involvement becomes even greater, because both the king and the entire assembly lay their hands on the sin offering. By this act they identify themselves with the sin offering (Leviticus 4:4; 15; 24; 29; Leviticus 16:21), by which, so to speak, their sins pass to the sin offering.

Then the priests come into action (2 Chronicles 29:24a). They alone are authorized to slaughter the male goats. For us, believers of the church, all of whom are priests, it means that we must have a priestly mind to be able to empathize with the death that Christ had to die for the sins of His people, the church. The blood of the sin offering is offered on the altar, as is the blood of the burnt offering. Blood is life and is therefore only for God (Leviticus 17:11).

The blood of sacrifice is for atonement, which is to cover the sins of the people, so that the people do not have to die, but can stay alive. The New Testament teaches that the blood not only covers the sins, but also takes away the sins, it cleanses from sins (1 John 1:7b). In the Old Testament the covering is done in view of the perfect sacrifice that would still be made, while in the New Testament the sacrifice is actually made (cf. Romans 3:25-26).

Hezekiah has understood that atonement cannot be limited to a part of God’s people (2 Chronicles 29:24b). It is not only for Judah, but “for all Israel” as it says twice. In the next chapter we will see more details about this, where it is about the celebration of the Passover. We too must remember that the work of Christ is not only for those with whom we come together, but that it is accomplished for all who belong to the church.

Now that the sacrifices have been brought and the relationship with the LORD has been restored on the right basis, there is room for expressions of joy (2 Chronicles 29:25). Hezekiah also works here according to the commandment given “according to the command … from the LORD through His prophets” and which was executed by David. In 2 Chronicles 29:25-30 it says four times that Hezekiah does something in accordance with what David has done or said. This indicates that Hezekiah does not organize a new temple service or an adapted temple service. He acts according to what God has previously revealed to David. He goes back to what is from the beginning.

For the expressions of joy the Levites are stationed with instruments of David (2 Chronicles 29:26). The priests are given trumpets. When they all stand in place and have the instruments ready, Hezekiah orders to offer the burnt offering on the altar. At the same time as the sacrifice is brought, the song for the LORD is started under the accompaniment of the instruments of David, the king of Israel (2 Chronicles 29:27).

This gives a wonderful picture of the service we are allowed to perform as a holy priesthood. As soon as we occupy ourselves with the Lord Jesus and His work and tell God about it, it is inevitable that our heart will spring up with joy. Fellowship with the Father and the Son gives complete joy (1 John 1:3b-4). Then there is worship, what we see in the people who worship (2 Chronicles 29:28). This worship is not an emotion of the moment, but remains after the offering is brought (2 Chronicles 29:29).

Then Hezekiah and the officials order the Levites to make new expressions of joy (2 Chronicles 29:30). These expressions are not newly invented, but old expressions that are experienced in a new way. In the same way we can regularly sing the same songs. Our feelings will, if all goes well, always be new, always fresh. The more we engage with Christ and His work, the more our worship will deepen. We will often use the same words to express our worship, but which reflect still deeper feelings.

After the necessary sacrifices come the voluntary sacrifices (2 Chronicles 29:31). They are a real representation of the state of the hearts. It is the climax of the revival, in which also sacrifices and thank offerings are brought. The thank offering is a peace offering, it is a meal offering in which is participated by God and the priest and every member of the people who is clean (Leviticus 3:11; 16; Leviticus 7:11-12; 19; 31). The joy that is enjoyed is expressed in the sacrifice of praise (Hebrews 13:15). In addition, there are, as it were automatically, voluntary burnt offerings, which express worship.

All sacrifices and consecrated things brought are counted (2 Chronicles 29:32-33). For God, every sacrifice counts. Compared to the sacrifices Solomon brought, Hezekiah brings little. But a revival is a return to the principles of God and not to the circumstances of the beginning. We should not compare the time of Hezekiah and what he does with the time of Solomon, but with the time of his father Ahaz.

Unfortunately, many priests do not show up (2 Chronicles 29:34). In a revival not everyone participates. However, a revival does not depend on the number that participates. It is only a handful. Not the quantity, but the quality is characteristic for a revival.

Because there are too few priests, they are unable to skin all the burnt offerings. To skin means that the inner, the inward, becomes visible. In the burnt offering it speaks of the inner feelings of the Lord Jesus that are present with Him as He accomplishes the work to the glory of God. What He feels within, we can read in the book of Psalms.

There are not many Christians today who are able to “skin the burnt offering”. But fortunately there are Levites. They help the priests. They did so until the other priests had also cleansed themselves. In this way God provides for the shortage of priests. He makes sure that the priestly service can continue.

The Levites can be seen as a picture of the teachers the Lord Jesus gave to teach His church. Through their teaching the believers are helped to gain a better understanding of and insight into the Lord Jesus and His work and what the results are (Ephesians 4:11-13).

The burnt offerings also include the fat of the peace offerings (2 Chronicles 29:35). Just like the blood, the fat is only for God. Fat speaks of energy, the best. In His life on earth Christ has used all His energy to glorify God. Everything He has is for His God. He does so with joy, of which the libation speaks. The libation is a sacrifice of wine that is poured over the main offering. Wine represents joy (Judges 9:13).

With this, the service of the house of God is restored. Hezekiah and all the people rejoice over this (2 Chronicles 29:36). Their joy is especially for God, for what has happened has been brought about by Him. No one has been able to think of or process this. The situation is hopeless. The people are completely lost under the leadership of Ahaz. What has now happened under Hezekiah has been done by God, completely suddenly. To Him be the honor!

Ezra 9:4

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:5

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:6

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:7

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:8

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:9

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:10

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:11

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:12

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:13

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:14

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.

Ezra 9:15

Introduction

This chapter is dedicated to the celebration of the Passover. The Passover is to be celebrated on the fourteenth day of the first month according to the LORD’s decree (Leviticus 23:5). However, Hezekiah is still busy with the consecration of the temple. That work is only finished on the sixteenth day of the first month (2 Chronicles 29:17). But Hezekiah knows the provision that the LORD has made to celebrate it on the fourteenth day of the second month in case it is not possible to celebrate it at the appointed time (Numbers 9:10-11).

In the Passover that Hezekiah celebrates, we find a special aspect. He wants each and everyone of the ten tribes realm to have the opportunity to celebrate the Passover. There is still time enough to invite them and Hezekiah uses that time for that too. Constitutional he is king only about Judah. Spiritually speaking, however, there is no dividing wall, but it is one people. That is why Hezekiah not only invites Judah, but he invites all Israel.

After celebrating the Passover, the Feast of Unleavened Bread is also celebrated. When this feast is celebrated, it is decided to add another seven days of feast. The people are so impressed by the revival that God has given so unexpectedly (2 Chronicles 29:36) that they want to enjoy this special event for as long as possible.

Invitation to Celebrate the Passover

“Now” (2 Chronicles 30:1), after the cleansing and consecration of the temple in the previous chapter, Hezekiah wants to celebrate the Passover. For this he invites all Israel and Judah. He invites Ephraim and Manasseh – by which is meant the entire ten tribe realm – in writing. He sends couriers on the way with letters calling upon the ten tribes “that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. The letters are not ordinary letters, but official letters. They do not contain a request, but an assignment.

Hezekiah came to this invitation after consultation with “his princes and all the assembly in Jerusalem” (2 Chronicles 30:2). The content of the consultations is the date of the celebration of the Passover. The Passover cannot be celebrated in the first month, because the appointed day, the fourteenth day of the first month (Leviticus 23:5), is passed. On that day he is still busy restoring the temple. The possibility of keeping it in the second month is now being considered in the consultation. The law regulates this possibility (Numbers 9:10-11). The question is whether it is possible, that is to say whether the priests have consecrated themselves in sufficient numbers and whether the people will gather in Jerusalem (2 Chronicles 30:3).

We are faced with the question of whether we are in practice holy priests. We may know we are in position (1 Peter 2:5), but if in practice there is no holy priesthood, no spiritual sacrifices can be brought. The other condition for a proper celebration of the Passover – that the whole people is gathered – raises the question of whether, at the celebration of the Supper, of which the Passover is a picture, we have the whole people of God in our mind. Is everyone welcome who belongs to the people of God and is clean?

The outcome of the consultation is that it is decided to keep the Passover in the second month (2 Chronicles 30:4). As for the cause of the consecration of priests, we see later in the chapter that priests have consecrated themselves (2 Chronicles 30:15; 24). About the gathering of the people at Jerusalem a decree is established that a proclamation should circulate “throughout all Israel from Beersheba even to Dan” (2 Chronicles 30:5a), that is, from the extreme south, where Beersheba lies, to the extreme north, where Dan lies. Everyone must come to Jerusalem “to celebrate the Passover to the LORD God of Israel at Jerusalem”.

The unity of God’s people can only be expressed in Jerusalem, for there is the altar of the LORD. Jerusalem is the only lawful place to bring offerings (Deuteronomy 12:5-6). There is no other place or altar where God and His people can meet.

In the New Testament the Supper is the counterpart of the Passover. Besides a memorial meal commemorating the death of Christ, the Supper is also an expression of the unity of God’s people. We see that unity expressed where believers celebrate the Lord’s Supper at the Table of the Lord. Spiritual sacrifices are brought there. The Passover is a memorial meal, a unity meal, and a sacrificial meal. In this chapter we find in the picture the great significance of this for us.

The call to the ten tribes to come refers back to the beginning, “as it was prescribed” (2 Chronicles 30:5b). It has not been celebrated for a long time in the prescribed manner. This does not mean that it has not been celebrated for a long time, but that it has not been celebrated for a long time as a feast for the LORD in Jerusalem. It may have been celebrated by families in the houses, but that is not God’s purpose. So it is not God’s purpose today that every family or church celebrates its own supper. God’s desire is that the Supper be celebrated as an expression of the unity of the church where every member of the church is welcome.

After the consultation and the agreements, “couriers” are sent out (2 Chronicles 30:6). They are not just messengers, but ‘couriers’, which shows that there is an urgent need. These are important things. The couriers go through all Israel and Judah. The first thing they say to the Israelites is not that they should all come to Jerusalem according to the prescription, but that they should repent. They must first come to the LORD.

It is not in the first place about an outward return to the old customs, but about an inward return, a return of the heart, to the LORD. First the LORD must be acknowledged in His rights and only then can they celebrate the Passover.

In the words of the couriers there is also hope. If they return to the LORD, He shall return to them who escaped from being exiled, and have been left in the land by the Assyrians. Here we see that the kingdom of ten tribes has already been carried away into exile (1 Kings 17:1-6). The words that the escaped hear from the mouths of the couriers are intended as encouragement to the remaining ones, who have seen many of their loved ones carried away by the Assyrians.

The couriers warn the remnant of the ten tribes that they do not follow the bad example of their fathers and their deported brethren (2 Chronicles 30:7; cf. Psalms 78:8; 57). Their unfaithfulness has led to the destruction they can see for themselves. When they look at this destruction and think about the cause, they won’t persist in evil stubbornly (2 Chronicles 30:8), will they? Let them yield to the LORD, and then come to his sanctuary.

The expression “yield” is literally “give a hand”. It is a special expression and occurs only here in relation to the LORD. Giving a hand has, among other things, the meaning of reconciling with the other. That is certainly the case here. It means the acknowledgment that the judgment is deserved. Giving a hand can also mean surrendering or entrusting yourself to the other person to lead you and no longer govern your life yourself.

If there is reconciliation and surrender to God, there is also the right mind to come to the sanctuary and serve the LORD their God. For God there will be no more reason to maintain His burning anger, and He will turn it away from them. If we give our hand to the Lord, we are in the right mind to come to Him in the sanctuary and can also serve Him. Instead of bringing His displeasure upon us, we will rejoice His heart.

Except that returning to the LORD has blessed consequences for themselves, it also has blessing for others (2 Chronicles 30:9). If they return to the LORD and obey Him, He shall cause those being led captive to return to them. He will then give compassion to their brothers and their sons “before those who led them captive and will return to this land”.

This indeed is a special promise. It only matters if they see their own sins and repent and if they believe that the LORD can work the heart of the Assyrians so that they let the captives go. The second depends on the first. If the hearts of the people bow before God, God will bring about restoration of His people in the land.

Thus the couriers of Hezekiah go with the invitation from city to city (2 Chronicles 30:10). However, with a few exceptions, they are laughed to scorn and mocked. This is more often the fate of royal messengers who invite to a Divine feast (cf. Matthew 22:3-7; Luke 14:16-24; Acts 28:24). Mocking is a special form of unbelief. It is a form of self-justification if unbelief cannot find a reasonable explanation for its attitude (Nehemiah 2:19; Matthew 9:24; Psalms 22:8; Acts 17:32). Yet there are some men that humble themselves (2 Chronicles 30:11). It concerns some from Asher (Luke 2:36), Manasseh and Zebulun. They are going to Jerusalem.

In Judah is unity by “the hand of God” (2 Chronicles 30:12). He works that unity, or, as it literally says, He gives them one heart, as a result of the humiliation in the previous verse. Humility is the prerequisite for experiencing unity. It is our calling “with all humility” to be “diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). If all who belong to a local church are truly humble, the unity will be great. God will take care of that.

In 2 Chronicles 30:8 there is talk of the man who gives the hand to the LORD. Here in 2 Chronicles 30:12 there is talk of “the hand of God” which is at work. Man must give God his hand and then he notices that God uses His hand. Here we see what we so often encounter in Scripture, the combination of man’s responsibility and God’s actions. We should not try to combine the two sides, because we cannot. God can do that. He is God for that.