2Ch 30:22 | KingComments | STEP | The invitation is done. It has been heard by many. There are “many people”, “a very large assembly”, gathered at Jerusalem ( ). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” ( ). In the New Testament God’s people come together among other things to pray ( ), to receive instruction ( ) and to break bread ( ). Meetings are an indispensable element in the life of the believer. He who thinks he does not need fellowship with and education by other believers, will grow in a spiritual imbalance. Although the invitation concerns the celebration of the Passover ( ), we read here that they have come together to celebrate the Feast of Unleavened Bread. That does not mean that it is now suddenly another feast. It’s the same feast, but with a different accent. The Passover and the Feast of Unleavened Bread form a whole and are even identified in Luke 22: “Now the Feast of Unleavened Bread, which is called the Passover, was approaching” ( ). The Passover cannot be celebrated without the Feast of Unleavened Bread. The Feast of Unleavened Bread supposes that all that is unclean has been removed on the basis of the Passover (cf. ). This is what we read next: everything that is contrary to the service to the true God is removed ( ). This is about removing uncleanness out of the city of Jerusalem, while 2 Chronicles 29 is about removing uncleanness out of the house of God. Daily life takes place in the city. To really celebrate the Passover, daily life in all areas must be cleansed. After everything that obstructs the celebrating of the Passover has been removed, the Passover lamb is slaughtered on the day indicated by God ( ). The priests and the Levites are now able to perform their service during the Passover. They were ashamed of their laxness and consecrated themselves in time. They also bring burnt offerings, expressing the fact that they can only do their service on that ground. God cannot tolerate a priest in His presence to be engaged in holy things if that priest does not lead a consecrated life. One excludes the other. The priests are in the right place where they perform the acts prescribed for them in “the law of Moses the man of God” ( ). Moses is emphatically called “the man of God”. In times of decay, it comes down to being a man of God. The title ‘man of God’ appears in the New Testament only in the first letter to Timothy and the second letter to Timothy ( ; ). It is of special value to God that in a time of decay, a time when His rights are not taken into account, there are people, men and women who take His rights into account by keeping to His Word. The blood of the Passover lamb is taken by the priests from the hand of the Levites and sprinkled ( ). Sprinkling means that the object on which the blood is sprinkled is covered by it. The blood covers and removes what is unclean before the eyes of a holy God. Priests know its value. The fact that they took the blood “from the hand of the Levites,” shows that they learned its value through the teaching of the Levites. The Levites have also taken on the task of slaughtering the Passover lambs for those who are not clean ( ). There are also many who are not clean. Many of them come from the ten tribes ( ). They are not barred, but are not suitable for slaughtering the Passover lamb themselves. It is not self-evident that people who have not cleansed themselves are spared. They are spared, because Hezekiah prays for them. The decay and ignorance are so great that they no longer know what fits the purity of the altar. The application for us is in connection with the Lord’s Table, of which the altar is a picture. It may be that someone celebrates the Supper, but that he does not have sufficient insight into its meaning due to a wrong spiritual education. Then he will not be barred from the Supper, but others will express the appropriate thanks and worship for him. In view of the uncleanness, Hezekiah calls upon “the good LORD”. This is another special expression. God is often called ‘good’, but the name ‘the good LORD’ is only found here. Hezekiah appealed not so much to His goodness as to Himself as to the good One. He does not make this appeal for indifferent Israelites, for those who play fast and loose with God’s holiness. He does it for “everyone who prepares his heart to seek God, the LORD God of his fathers” ( ). Firstly, God looks at the heart – He “desires truth in the innermost being” ( ). That does not mean that practice does not matter. It certainly matters, and must also be brought into line with the Word, but that is not emphasized here. There is a balance between God’s grace and God’s holiness. If we know God’s principles, we must act accordingly, and we gracefully must take into account ignorance. The prayer of Hezekiah is answered by the LORD and He gives healing ( ). The healing He gives does not have to be the healing of a physical disease, a disease that would also be the result of their sins. There is no reason in the text to think of this. Perhaps we could think of healing the pain of the soul caused by the memory of sins committed ( ), or of healing of the wandering from behind the LORD ( ; ). The cleansing is followed by great joy lasting seven days ( ). Separation to God is not a sad thing. Sin causes sadness and misery. The people are in Jerusalem, the place God has chosen to dwell there. The LORD and all that is of Him are a source of joy for His people. There is seven days great joy. This joy is expressed every day. The LORD is praised day by day. Thus every day of our lives may be filled with thanks to our God and Father ( ). Hezekiah expresses his appreciation for the work of the Levites ( ). They have shown their good understanding of the LORD’s service through their deeds. In the same sense, the Lord Jesus appreciates all the work of His servants aimed at bringing His church to the celebration of the Supper in a manner consistent with His Word. If sound teaching is given by the teachers and the church assumes it, it will awaken the spiritual appetite. It’s an appetite that doesn’t sink. For seven days the sacrifices of the feast are eaten. The consequence of this is that peace offerings are brought, that is to say, that it promotes and strengthens fellowship with other believers. It all ends in praise of the LORD, Who gives all this to His people.

‏ 2 Chronicles 30:22

The Feast of Unleavened Bread

The invitation is done. It has been heard by many. There are “many people”, “a very large assembly”, gathered at Jerusalem (2Chr 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Heb 10:25). In the New Testament God’s people come together among other things to pray (Acts 4:31), to receive instruction (Acts 11:26) and to break bread (Acts 20:7). Meetings are an indispensable element in the life of the believer. He who thinks he does not need fellowship with and education by other believers, will grow in a spiritual imbalance.

Although the invitation concerns the celebration of the Passover (2Chr 30:5), we read here that they have come together to celebrate the Feast of Unleavened Bread. That does not mean that it is now suddenly another feast. It’s the same feast, but with a different accent. The Passover and the Feast of Unleavened Bread form a whole and are even identified in Luke 22: “Now the Feast of Unleavened Bread, which is called the Passover, was approaching” (Lk 22:1). The Passover cannot be celebrated without the Feast of Unleavened Bread. The Feast of Unleavened Bread supposes that all that is unclean has been removed on the basis of the Passover (cf. 1Cor 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2Chr 30:14). This is about removing uncleanness out of the city of Jerusalem, while 2 Chronicles 29 is about removing uncleanness out of the house of God. Daily life takes place in the city. To really celebrate the Passover, daily life in all areas must be cleansed.

After everything that obstructs the celebrating of the Passover has been removed, the Passover lamb is slaughtered on the day indicated by God (2Chr 30:15). The priests and the Levites are now able to perform their service during the Passover. They were ashamed of their laxness and consecrated themselves in time. They also bring burnt offerings, expressing the fact that they can only do their service on that ground. God cannot tolerate a priest in His presence to be engaged in holy things if that priest does not lead a consecrated life. One excludes the other.

The priests are in the right place where they perform the acts prescribed for them in “the law of Moses the man of God” (2Chr 30:16a). Moses is emphatically called “the man of God”. In times of decay, it comes down to being a man of God. The title ‘man of God’ appears in the New Testament only in the first letter to Timothy and the second letter to Timothy (1Tim 6:11; 2Tim 3:17). It is of special value to God that in a time of decay, a time when His rights are not taken into account, there are people, men and women who take His rights into account by keeping to His Word.

The blood of the Passover lamb is taken by the priests from the hand of the Levites and sprinkled (2Chr 30:16b). Sprinkling means that the object on which the blood is sprinkled is covered by it. The blood covers and removes what is unclean before the eyes of a holy God. Priests know its value. The fact that they took the blood “from the hand of the Levites,” shows that they learned its value through the teaching of the Levites.

The Levites have also taken on the task of slaughtering the Passover lambs for those who are not clean (2Chr 30:17). There are also many who are not clean. Many of them come from the ten tribes (2Chr 30:18). They are not barred, but are not suitable for slaughtering the Passover lamb themselves.

It is not self-evident that people who have not cleansed themselves are spared. They are spared, because Hezekiah prays for them. The decay and ignorance are so great that they no longer know what fits the purity of the altar.

The application for us is in connection with the Lord’s Table, of which the altar is a picture. It may be that someone celebrates the Supper, but that he does not have sufficient insight into its meaning due to a wrong spiritual education. Then he will not be barred from the Supper, but others will express the appropriate thanks and worship for him.

In view of the uncleanness, Hezekiah calls upon “the good LORD”. This is another special expression. God is often called ‘good’, but the name ‘the good LORD’ is only found here. Hezekiah appealed not so much to His goodness as to Himself as to the good One. He does not make this appeal for indifferent Israelites, for those who play fast and loose with God’s holiness. He does it for “everyone who prepares his heart to seek God, the LORD God of his fathers” (2Chr 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psa 51:6).

That does not mean that practice does not matter. It certainly matters, and must also be brought into line with the Word, but that is not emphasized here. There is a balance between God’s grace and God’s holiness. If we know God’s principles, we must act accordingly, and we gracefully must take into account ignorance.

The prayer of Hezekiah is answered by the LORD and He gives healing (2Chr 30:20). The healing He gives does not have to be the healing of a physical disease, a disease that would also be the result of their sins. There is no reason in the text to think of this. Perhaps we could think of healing the pain of the soul caused by the memory of sins committed (Psa 41:4), or of healing of the wandering from behind the LORD (Jer 3:22; Hos 14:4).

The cleansing is followed by great joy lasting seven days (2Chr 30:21). Separation to God is not a sad thing. Sin causes sadness and misery. The people are in Jerusalem, the place God has chosen to dwell there. The LORD and all that is of Him are a source of joy for His people. There is seven days great joy. This joy is expressed every day. The LORD is praised day by day. Thus every day of our lives may be filled with thanks to our God and Father (Eph 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2Chr 30:22). They have shown their good understanding of the LORD’s service through their deeds. In the same sense, the Lord Jesus appreciates all the work of His servants aimed at bringing His church to the celebration of the Supper in a manner consistent with His Word.

If sound teaching is given by the teachers and the church assumes it, it will awaken the spiritual appetite. It’s an appetite that doesn’t sink. For seven days the sacrifices of the feast are eaten. The consequence of this is that peace offerings are brought, that is to say, that it promotes and strengthens fellowship with other believers. It all ends in praise of the LORD, Who gives all this to His people.