Ezra 10

Ezra 10:1

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:2

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:3

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:4

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:5

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:6

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:7

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:8

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:9

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:10

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 (2 Chronicles 30:13). God also now expects His people to come together. He warns His own not to forsake their “own assembling together” (Hebrews 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 (2 Chronicles 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” (Luke 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. 1 Corinthians 5:7-8).

This is what we read next: everything that is contrary to the service to the true God is removed (2 Chronicles 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 (2 Chronicles 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” (2 Chronicles 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 (1 Timothy 6:11; 2 Timothy 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 (2 Chronicles 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 (2 Chronicles 30:17). There are also many who are not clean. Many of them come from the ten tribes (2 Chronicles 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” (2 Chronicles 30:19). Firstly, God looks at the heart – He “desires truth in the innermost being” (Psalms 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 (2 Chronicles 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 (Psalms 41:4), or of healing of the wandering from behind the LORD (Jeremiah 3:22; Hosea 14:4).

The cleansing is followed by great joy lasting seven days (2 Chronicles 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 (Ephesians 5:20).

Hezekiah expresses his appreciation for the work of the Levites (2 Chronicles 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.

Ezra 10:11

Another Seven Days of Feast

After the seven days of feast, new consultations take place (2 Chronicles 30:23; 2 Chronicles 30:2). This time it is about whether they will add another seven days of feast to the seven days of feast they have already celebrated. They decide to do so, because Hezekiah still has sacrifices that he makes available (2 Chronicles 30:24). Also the leaders, following Hezekiah, make sacrifices available. There is also a large number of priests who are in the right condition to occupy themselves with these sacrifices.

The impressions of the Feast of Unleavened Bread are so overwhelming that it is decided to extend the feast voluntarily. What is prescribed gets a voluntarily followed up, because doing what is prescribed gives such great joy. Then the heart desires to continue with that. It wants to hold on to that joy. We see it with “all the assembly of Judah” and with “all the assembly that came from Israel” and also with the sojourners from both these areas (2 Chronicles 30:25). Everyone is happy.

The joy is great because this Passover is such a special Passover. It is a Passover that has not been celebrated in this way since “the days of Solomon” (2 Chronicles 30:26). We will see that the Passover celebrated under Josiah is even more exceptional. That is because it is not so celebrated “since the days of Samuel the prophet” (2 Chronicles 35:18) and thus goes even further back than the days of Solomon. This means that it is even more impressive than what is happening here under Hezekiah. And that already is so special.

The last activity in connection with this great feast is reserved for the Levites. They stand up and bless the people on behalf of God. For this blessing they first address God, Who answers their prayer (2 Chronicles 30:27). In this situation there is, as it were, a direct connection between God’s holy dwelling in heaven and God’s holy dwelling on earth. Heaven rejoices with the joy on earth. Heaven and earth unite, as will be perfectly the case in the realm of peace, when God’s “will be done on earth as it is in heaven” (Matthew 6:10).

Ezra 10:12

Another Seven Days of Feast

After the seven days of feast, new consultations take place (2 Chronicles 30:23; 2 Chronicles 30:2). This time it is about whether they will add another seven days of feast to the seven days of feast they have already celebrated. They decide to do so, because Hezekiah still has sacrifices that he makes available (2 Chronicles 30:24). Also the leaders, following Hezekiah, make sacrifices available. There is also a large number of priests who are in the right condition to occupy themselves with these sacrifices.

The impressions of the Feast of Unleavened Bread are so overwhelming that it is decided to extend the feast voluntarily. What is prescribed gets a voluntarily followed up, because doing what is prescribed gives such great joy. Then the heart desires to continue with that. It wants to hold on to that joy. We see it with “all the assembly of Judah” and with “all the assembly that came from Israel” and also with the sojourners from both these areas (2 Chronicles 30:25). Everyone is happy.

The joy is great because this Passover is such a special Passover. It is a Passover that has not been celebrated in this way since “the days of Solomon” (2 Chronicles 30:26). We will see that the Passover celebrated under Josiah is even more exceptional. That is because it is not so celebrated “since the days of Samuel the prophet” (2 Chronicles 35:18) and thus goes even further back than the days of Solomon. This means that it is even more impressive than what is happening here under Hezekiah. And that already is so special.

The last activity in connection with this great feast is reserved for the Levites. They stand up and bless the people on behalf of God. For this blessing they first address God, Who answers their prayer (2 Chronicles 30:27). In this situation there is, as it were, a direct connection between God’s holy dwelling in heaven and God’s holy dwelling on earth. Heaven rejoices with the joy on earth. Heaven and earth unite, as will be perfectly the case in the realm of peace, when God’s “will be done on earth as it is in heaven” (Matthew 6:10).

Ezra 10:13

Another Seven Days of Feast

After the seven days of feast, new consultations take place (2 Chronicles 30:23; 2 Chronicles 30:2). This time it is about whether they will add another seven days of feast to the seven days of feast they have already celebrated. They decide to do so, because Hezekiah still has sacrifices that he makes available (2 Chronicles 30:24). Also the leaders, following Hezekiah, make sacrifices available. There is also a large number of priests who are in the right condition to occupy themselves with these sacrifices.

The impressions of the Feast of Unleavened Bread are so overwhelming that it is decided to extend the feast voluntarily. What is prescribed gets a voluntarily followed up, because doing what is prescribed gives such great joy. Then the heart desires to continue with that. It wants to hold on to that joy. We see it with “all the assembly of Judah” and with “all the assembly that came from Israel” and also with the sojourners from both these areas (2 Chronicles 30:25). Everyone is happy.

The joy is great because this Passover is such a special Passover. It is a Passover that has not been celebrated in this way since “the days of Solomon” (2 Chronicles 30:26). We will see that the Passover celebrated under Josiah is even more exceptional. That is because it is not so celebrated “since the days of Samuel the prophet” (2 Chronicles 35:18) and thus goes even further back than the days of Solomon. This means that it is even more impressive than what is happening here under Hezekiah. And that already is so special.

The last activity in connection with this great feast is reserved for the Levites. They stand up and bless the people on behalf of God. For this blessing they first address God, Who answers their prayer (2 Chronicles 30:27). In this situation there is, as it were, a direct connection between God’s holy dwelling in heaven and God’s holy dwelling on earth. Heaven rejoices with the joy on earth. Heaven and earth unite, as will be perfectly the case in the realm of peace, when God’s “will be done on earth as it is in heaven” (Matthew 6:10).

Ezra 10:14

Another Seven Days of Feast

After the seven days of feast, new consultations take place (2 Chronicles 30:23; 2 Chronicles 30:2). This time it is about whether they will add another seven days of feast to the seven days of feast they have already celebrated. They decide to do so, because Hezekiah still has sacrifices that he makes available (2 Chronicles 30:24). Also the leaders, following Hezekiah, make sacrifices available. There is also a large number of priests who are in the right condition to occupy themselves with these sacrifices.

The impressions of the Feast of Unleavened Bread are so overwhelming that it is decided to extend the feast voluntarily. What is prescribed gets a voluntarily followed up, because doing what is prescribed gives such great joy. Then the heart desires to continue with that. It wants to hold on to that joy. We see it with “all the assembly of Judah” and with “all the assembly that came from Israel” and also with the sojourners from both these areas (2 Chronicles 30:25). Everyone is happy.

The joy is great because this Passover is such a special Passover. It is a Passover that has not been celebrated in this way since “the days of Solomon” (2 Chronicles 30:26). We will see that the Passover celebrated under Josiah is even more exceptional. That is because it is not so celebrated “since the days of Samuel the prophet” (2 Chronicles 35:18) and thus goes even further back than the days of Solomon. This means that it is even more impressive than what is happening here under Hezekiah. And that already is so special.

The last activity in connection with this great feast is reserved for the Levites. They stand up and bless the people on behalf of God. For this blessing they first address God, Who answers their prayer (2 Chronicles 30:27). In this situation there is, as it were, a direct connection between God’s holy dwelling in heaven and God’s holy dwelling on earth. Heaven rejoices with the joy on earth. Heaven and earth unite, as will be perfectly the case in the realm of peace, when God’s “will be done on earth as it is in heaven” (Matthew 6:10).

Ezra 10:15

Another Seven Days of Feast

After the seven days of feast, new consultations take place (2 Chronicles 30:23; 2 Chronicles 30:2). This time it is about whether they will add another seven days of feast to the seven days of feast they have already celebrated. They decide to do so, because Hezekiah still has sacrifices that he makes available (2 Chronicles 30:24). Also the leaders, following Hezekiah, make sacrifices available. There is also a large number of priests who are in the right condition to occupy themselves with these sacrifices.

The impressions of the Feast of Unleavened Bread are so overwhelming that it is decided to extend the feast voluntarily. What is prescribed gets a voluntarily followed up, because doing what is prescribed gives such great joy. Then the heart desires to continue with that. It wants to hold on to that joy. We see it with “all the assembly of Judah” and with “all the assembly that came from Israel” and also with the sojourners from both these areas (2 Chronicles 30:25). Everyone is happy.

The joy is great because this Passover is such a special Passover. It is a Passover that has not been celebrated in this way since “the days of Solomon” (2 Chronicles 30:26). We will see that the Passover celebrated under Josiah is even more exceptional. That is because it is not so celebrated “since the days of Samuel the prophet” (2 Chronicles 35:18) and thus goes even further back than the days of Solomon. This means that it is even more impressive than what is happening here under Hezekiah. And that already is so special.

The last activity in connection with this great feast is reserved for the Levites. They stand up and bless the people on behalf of God. For this blessing they first address God, Who answers their prayer (2 Chronicles 30:27). In this situation there is, as it were, a direct connection between God’s holy dwelling in heaven and God’s holy dwelling on earth. Heaven rejoices with the joy on earth. Heaven and earth unite, as will be perfectly the case in the realm of peace, when God’s “will be done on earth as it is in heaven” (Matthew 6:10).

Ezra 10:17

Introduction

In 2 Chronicles 29-30 we see what is brought to God. In this chapter we see what is brought to His servants. Caring for the house of God also means caring for those who serve in it.

The Land Cleansed

After the cleansing of God’s house (2 Chronicles 29:16-17) and God’s city (2 Chronicles 30:14), the whole land, God’s land, is now cleansed and brought into conformity with the purity of God’s house (2 Chronicles 31:1). In all the cities of Judah the idols are removed. There is a great cleansing. Then all the Israelites return to their homes and there can be true peace.

We learn here, so to speak, that Christ in the church is the same as Christ in the family and in daily life. Both in the church and in daily life there should be no room for idolatry, for things that capture our time and attention in a way that does not do justice to our dedication to the Lord. Revival is not only something for the meeting, but has to do with every day life.

Even in Ephraim and Manasseh, what has to do with idolatry is demolished, cut down and destroyed. The zeal to remove what is dishonoring to the LORD extends to areas that do not fall under the direct responsibility of Hezekiah. Yet he does feel responsible for it.

So it is with us when we have to deal with children of God with whom we do not meet regularly as a church. They belong to the church of God. We will point out to them, out of love for the Lord Jesus and out of love for them, things that are not good and help them to bring their lives into conformity with God’s Word.

Ezra 10:18

Hezekiah Appoints the Tasks

After the cleansing is completed, Hezekiah’s concern goes to the service of the priests and the Levites (2 Chronicles 31:2). They must resume their usual services “by their divisions, each according to his service”. In the course of time great disorder will have come into it. Hezekiah appoints each to the task which suits him to accomplish it.

The service of the priests and the Levites is “for burnt offerings and for peace offerings, to minister and to give thanks and to praise”. This is a wonderful service. We are priests and servants. This we are not for ourselves, but for God and His church. As priests we bring God the burnt offering, that is, we speak with Him about the Lord Jesus in His full dedication and surrender to Him. That’s the basis of all the blessings we have received. We also bring peace offerings, which means that we seek fellowship with God, with the Lord Jesus and with all the members of God’s people who are clean.

As Levites we are given by God as a gift to the priests (Numbers 18:6). Through the teaching of God’s Word we may know how to sacrifice as priests. We may also pass on that teaching and serve others by teaching them how best to perform their priestly service. That is, we share with others what we have discovered of the Lord Jesus in God’s Word. This will lead all to give thanks and praise the Lord.

It is about the service for the LORD “in the gates of the camp of the LORD”. This indicates that the service takes place in a closed environment, closed to hostile elements and directed at the LORD, in the consciousness of His presence. They are His camps.

King Hezekiah gives “of his goods” for the burnt offerings for all occasions “as it is written in the law of the LORD” (2 Chronicles 31:3). God has prescribed daily, weekly, monthly, and annual burnt offerings. The Lord Jesus gives us out of His fullness what we need to worship God. No particular days or occasions have been set for our worship. God’s Word calls us to continually offer a sacrifice of praise to God (Hebrews 13:15). We may worship the Father at any time.

After Hezekiah himself has set a good example (cf. 2 Thessalonians 3:7; 9), he can command that the inhabitants of Jerusalem also give their portion (2 Chronicles 31:4). The portion that the people give is for the livelihood of the priests and the Levites. They can therefore fully “devote themselves to the law of the LORD” without the care for their livelihood (cf. 2 Timothy 2:4). To devote oneself to the law means to train themselves in it in order then to teach what they have learned from it also to the people. The Word of God must be studied and applied, first in one’s own life and then in that of others (cf. Ezra 7:10).

Ezra 10:19

Hezekiah Appoints the Tasks

After the cleansing is completed, Hezekiah’s concern goes to the service of the priests and the Levites (2 Chronicles 31:2). They must resume their usual services “by their divisions, each according to his service”. In the course of time great disorder will have come into it. Hezekiah appoints each to the task which suits him to accomplish it.

The service of the priests and the Levites is “for burnt offerings and for peace offerings, to minister and to give thanks and to praise”. This is a wonderful service. We are priests and servants. This we are not for ourselves, but for God and His church. As priests we bring God the burnt offering, that is, we speak with Him about the Lord Jesus in His full dedication and surrender to Him. That’s the basis of all the blessings we have received. We also bring peace offerings, which means that we seek fellowship with God, with the Lord Jesus and with all the members of God’s people who are clean.

As Levites we are given by God as a gift to the priests (Numbers 18:6). Through the teaching of God’s Word we may know how to sacrifice as priests. We may also pass on that teaching and serve others by teaching them how best to perform their priestly service. That is, we share with others what we have discovered of the Lord Jesus in God’s Word. This will lead all to give thanks and praise the Lord.

It is about the service for the LORD “in the gates of the camp of the LORD”. This indicates that the service takes place in a closed environment, closed to hostile elements and directed at the LORD, in the consciousness of His presence. They are His camps.

King Hezekiah gives “of his goods” for the burnt offerings for all occasions “as it is written in the law of the LORD” (2 Chronicles 31:3). God has prescribed daily, weekly, monthly, and annual burnt offerings. The Lord Jesus gives us out of His fullness what we need to worship God. No particular days or occasions have been set for our worship. God’s Word calls us to continually offer a sacrifice of praise to God (Hebrews 13:15). We may worship the Father at any time.

After Hezekiah himself has set a good example (cf. 2 Thessalonians 3:7; 9), he can command that the inhabitants of Jerusalem also give their portion (2 Chronicles 31:4). The portion that the people give is for the livelihood of the priests and the Levites. They can therefore fully “devote themselves to the law of the LORD” without the care for their livelihood (cf. 2 Timothy 2:4). To devote oneself to the law means to train themselves in it in order then to teach what they have learned from it also to the people. The Word of God must be studied and applied, first in one’s own life and then in that of others (cf. Ezra 7:10).

Ezra 10:20

Hezekiah Appoints the Tasks

After the cleansing is completed, Hezekiah’s concern goes to the service of the priests and the Levites (2 Chronicles 31:2). They must resume their usual services “by their divisions, each according to his service”. In the course of time great disorder will have come into it. Hezekiah appoints each to the task which suits him to accomplish it.

The service of the priests and the Levites is “for burnt offerings and for peace offerings, to minister and to give thanks and to praise”. This is a wonderful service. We are priests and servants. This we are not for ourselves, but for God and His church. As priests we bring God the burnt offering, that is, we speak with Him about the Lord Jesus in His full dedication and surrender to Him. That’s the basis of all the blessings we have received. We also bring peace offerings, which means that we seek fellowship with God, with the Lord Jesus and with all the members of God’s people who are clean.

As Levites we are given by God as a gift to the priests (Numbers 18:6). Through the teaching of God’s Word we may know how to sacrifice as priests. We may also pass on that teaching and serve others by teaching them how best to perform their priestly service. That is, we share with others what we have discovered of the Lord Jesus in God’s Word. This will lead all to give thanks and praise the Lord.

It is about the service for the LORD “in the gates of the camp of the LORD”. This indicates that the service takes place in a closed environment, closed to hostile elements and directed at the LORD, in the consciousness of His presence. They are His camps.

King Hezekiah gives “of his goods” for the burnt offerings for all occasions “as it is written in the law of the LORD” (2 Chronicles 31:3). God has prescribed daily, weekly, monthly, and annual burnt offerings. The Lord Jesus gives us out of His fullness what we need to worship God. No particular days or occasions have been set for our worship. God’s Word calls us to continually offer a sacrifice of praise to God (Hebrews 13:15). We may worship the Father at any time.

After Hezekiah himself has set a good example (cf. 2 Thessalonians 3:7; 9), he can command that the inhabitants of Jerusalem also give their portion (2 Chronicles 31:4). The portion that the people give is for the livelihood of the priests and the Levites. They can therefore fully “devote themselves to the law of the LORD” without the care for their livelihood (cf. 2 Timothy 2:4). To devote oneself to the law means to train themselves in it in order then to teach what they have learned from it also to the people. The Word of God must be studied and applied, first in one’s own life and then in that of others (cf. Ezra 7:10).

Ezra 10:21

An Abundance of Sacred Gifts

The order of Hezekiah spreads (2 Chronicles 31:5). Here we see the word at work (cf. 1 Thessalonians 2:13; Acts 6:7a). It ends up in the hearts of the Israelites, and that is where the willingness to give, works. An abundance of “the first fruits” is provided, and they bring “in abundantly the tithe of all” (cf. Exodus 35:21; 1 Chronicles 29:9).

The contributions come from all the cities of Judah (2 Chronicles 31:6). Nobody stays behind. Everything is first consecrated to the LORD their God, and then given to the priests and the Levites. God comes first. What we give to others will only be of service if we first give it to the Lord and get it from Him and then pass it on.

The tithes that are brought begin in the third month, at Pentecost, when the barley harvest is brought in (2 Chronicles 31:7). In the seventh month, the month of the Feast of Booths, the feast of the collection of fruits (Exodus 23:16b), they are ready. Everything that the field yields is brought in. The making of heaps of gifts means that the contributions are put in order. This prevents chaos and maintains the overview. It is like with the multiplication of the loaves and the fish by the Lord Jesus. He also brings order to the crowd by having them sit in groups of fifty and a hundred in the grass (Mark 6:39-40).

What is happening here gives us a picture of a revival with sight on the blessings of the land (Deuteronomy 8:8; Deuteronomy 12:6). It speaks of the fact that we see our task and to show what those blessings are. This happens when the people of God have been busy collecting the fruits of the land, that is to say have been busy with the spiritual blessings in the heavenly places. That is what the heart can be focused on in daily life. This benefits the priests and the Levites.

The priest in us, that is, our priesthood, can only function properly when we have knowledge of the blessings of the land and have enjoyed them. What we as ordinary members of God’s people are during the week is reflected in our priestly service in the meeting. It is the Israelite in us, as a picture of what we are in daily life, who, so to speak, sustains the priest and the Levite in us. This means that our priestly service and our Levite service, that is to bring sacrifices as priests and serve with our spiritual gifts as servants, cannot be higher than what we have seen in the daily life of the Lord and His blessings.

Ezra 10:22

An Abundance of Sacred Gifts

The order of Hezekiah spreads (2 Chronicles 31:5). Here we see the word at work (cf. 1 Thessalonians 2:13; Acts 6:7a). It ends up in the hearts of the Israelites, and that is where the willingness to give, works. An abundance of “the first fruits” is provided, and they bring “in abundantly the tithe of all” (cf. Exodus 35:21; 1 Chronicles 29:9).

The contributions come from all the cities of Judah (2 Chronicles 31:6). Nobody stays behind. Everything is first consecrated to the LORD their God, and then given to the priests and the Levites. God comes first. What we give to others will only be of service if we first give it to the Lord and get it from Him and then pass it on.

The tithes that are brought begin in the third month, at Pentecost, when the barley harvest is brought in (2 Chronicles 31:7). In the seventh month, the month of the Feast of Booths, the feast of the collection of fruits (Exodus 23:16b), they are ready. Everything that the field yields is brought in. The making of heaps of gifts means that the contributions are put in order. This prevents chaos and maintains the overview. It is like with the multiplication of the loaves and the fish by the Lord Jesus. He also brings order to the crowd by having them sit in groups of fifty and a hundred in the grass (Mark 6:39-40).

What is happening here gives us a picture of a revival with sight on the blessings of the land (Deuteronomy 8:8; Deuteronomy 12:6). It speaks of the fact that we see our task and to show what those blessings are. This happens when the people of God have been busy collecting the fruits of the land, that is to say have been busy with the spiritual blessings in the heavenly places. That is what the heart can be focused on in daily life. This benefits the priests and the Levites.

The priest in us, that is, our priesthood, can only function properly when we have knowledge of the blessings of the land and have enjoyed them. What we as ordinary members of God’s people are during the week is reflected in our priestly service in the meeting. It is the Israelite in us, as a picture of what we are in daily life, who, so to speak, sustains the priest and the Levite in us. This means that our priestly service and our Levite service, that is to bring sacrifices as priests and serve with our spiritual gifts as servants, cannot be higher than what we have seen in the daily life of the Lord and His blessings.

Ezra 10:23

An Abundance of Sacred Gifts

The order of Hezekiah spreads (2 Chronicles 31:5). Here we see the word at work (cf. 1 Thessalonians 2:13; Acts 6:7a). It ends up in the hearts of the Israelites, and that is where the willingness to give, works. An abundance of “the first fruits” is provided, and they bring “in abundantly the tithe of all” (cf. Exodus 35:21; 1 Chronicles 29:9).

The contributions come from all the cities of Judah (2 Chronicles 31:6). Nobody stays behind. Everything is first consecrated to the LORD their God, and then given to the priests and the Levites. God comes first. What we give to others will only be of service if we first give it to the Lord and get it from Him and then pass it on.

The tithes that are brought begin in the third month, at Pentecost, when the barley harvest is brought in (2 Chronicles 31:7). In the seventh month, the month of the Feast of Booths, the feast of the collection of fruits (Exodus 23:16b), they are ready. Everything that the field yields is brought in. The making of heaps of gifts means that the contributions are put in order. This prevents chaos and maintains the overview. It is like with the multiplication of the loaves and the fish by the Lord Jesus. He also brings order to the crowd by having them sit in groups of fifty and a hundred in the grass (Mark 6:39-40).

What is happening here gives us a picture of a revival with sight on the blessings of the land (Deuteronomy 8:8; Deuteronomy 12:6). It speaks of the fact that we see our task and to show what those blessings are. This happens when the people of God have been busy collecting the fruits of the land, that is to say have been busy with the spiritual blessings in the heavenly places. That is what the heart can be focused on in daily life. This benefits the priests and the Levites.

The priest in us, that is, our priesthood, can only function properly when we have knowledge of the blessings of the land and have enjoyed them. What we as ordinary members of God’s people are during the week is reflected in our priestly service in the meeting. It is the Israelite in us, as a picture of what we are in daily life, who, so to speak, sustains the priest and the Levite in us. This means that our priestly service and our Levite service, that is to bring sacrifices as priests and serve with our spiritual gifts as servants, cannot be higher than what we have seen in the daily life of the Lord and His blessings.

Ezra 10:24

Praise and Abundance

The effect of the voluntary gifts of the people is that Hezekiah and the leaders praise the LORD and His people of Israel (2 Chronicles 31:8). The LORD and His people are mentioned here in one breath. This is because in the voluntary giving of the people God becomes visible as the voluntary Giver. Here the people answer to Whom He is. That is why the people can be praised together with the LORD.

After the spontaneous praise for the heaps he sees, Hezekiah questions concerning the heaps (2 Chronicles 31:9). He wants to know where they come from. He does not remain by the impression of the sight, but asks for the origin. The high priest Azariah tells him about it (2 Chronicles 31:10). It has to do with the contributions that the people began to bring into the house of the LORD. From the moment the people started to do so again, the priests had enough to eat. And not only that, there is also plenty left over.

God is a God of abundance (Philippians 4:18-20). He blesses His people. We can only pass on what He has given (1 Chronicles 29:14b). When that blessing is passed on, it produces even more blessing. So is God. He challenges us to test Him (Malachi 3:10). If we accept that challenge, we will experience His abundance. He owes no one anything, for He is faithful to His Word.

For us it mainly concerns our spiritual gifts. These are enjoyed in abundance by us when we commit ourselves to God’s house, the church. Everything we invest in it will produce a lot of spiritual fruit. It is important that we pass on spiritual nourishment to our fellow believers. That we don’t lose, but it increases on the contrary.

Ezra 10:25

Praise and Abundance

The effect of the voluntary gifts of the people is that Hezekiah and the leaders praise the LORD and His people of Israel (2 Chronicles 31:8). The LORD and His people are mentioned here in one breath. This is because in the voluntary giving of the people God becomes visible as the voluntary Giver. Here the people answer to Whom He is. That is why the people can be praised together with the LORD.

After the spontaneous praise for the heaps he sees, Hezekiah questions concerning the heaps (2 Chronicles 31:9). He wants to know where they come from. He does not remain by the impression of the sight, but asks for the origin. The high priest Azariah tells him about it (2 Chronicles 31:10). It has to do with the contributions that the people began to bring into the house of the LORD. From the moment the people started to do so again, the priests had enough to eat. And not only that, there is also plenty left over.

God is a God of abundance (Philippians 4:18-20). He blesses His people. We can only pass on what He has given (1 Chronicles 29:14b). When that blessing is passed on, it produces even more blessing. So is God. He challenges us to test Him (Malachi 3:10). If we accept that challenge, we will experience His abundance. He owes no one anything, for He is faithful to His Word.

For us it mainly concerns our spiritual gifts. These are enjoyed in abundance by us when we commit ourselves to God’s house, the church. Everything we invest in it will produce a lot of spiritual fruit. It is important that we pass on spiritual nourishment to our fellow believers. That we don’t lose, but it increases on the contrary.

Ezra 10:26

Praise and Abundance

The effect of the voluntary gifts of the people is that Hezekiah and the leaders praise the LORD and His people of Israel (2 Chronicles 31:8). The LORD and His people are mentioned here in one breath. This is because in the voluntary giving of the people God becomes visible as the voluntary Giver. Here the people answer to Whom He is. That is why the people can be praised together with the LORD.

After the spontaneous praise for the heaps he sees, Hezekiah questions concerning the heaps (2 Chronicles 31:9). He wants to know where they come from. He does not remain by the impression of the sight, but asks for the origin. The high priest Azariah tells him about it (2 Chronicles 31:10). It has to do with the contributions that the people began to bring into the house of the LORD. From the moment the people started to do so again, the priests had enough to eat. And not only that, there is also plenty left over.

God is a God of abundance (Philippians 4:18-20). He blesses His people. We can only pass on what He has given (1 Chronicles 29:14b). When that blessing is passed on, it produces even more blessing. So is God. He challenges us to test Him (Malachi 3:10). If we accept that challenge, we will experience His abundance. He owes no one anything, for He is faithful to His Word.

For us it mainly concerns our spiritual gifts. These are enjoyed in abundance by us when we commit ourselves to God’s house, the church. Everything we invest in it will produce a lot of spiritual fruit. It is important that we pass on spiritual nourishment to our fellow believers. That we don’t lose, but it increases on the contrary.

Ezra 10:27

Storerooms

When Hezekiah sees the abundance, he says that rooms must be prepared in which the abundance can be stored (2 Chronicles 31:11). In those rooms are brought “the contributions and the tithes and the consecrated things” (2 Chronicles 31:12a). That happens “faithfully”. In the service for the Lord – every believer has a service – faithfulness is the most important quality (1 Corinthians 4:1-2). Some Levites mentioned by name are responsible for the supplies and they in turn can only act “by the appointment of King Hezekiah, and Azariah the [chief] officer of the house of God” (2 Chronicles 31:12b-13).

We can apply this to local churches. Local churches should be storerooms where the truth is preserved and upheld (cf. 1 Timothy 3:15b). The supply can be served to God’s people to promote their spiritual growth. Serving with supplies is the task of the teachers given to the church by the Lord Jesus (Ephesians 4:11). Their service is aimed at teaching believers how to behave in the house of God (1 Timothy 3:15a).

There is also a Levite, Kore, the son of Imnah, whose place of service is mentioned (2 Chronicles 31:14). Kore is “the keeper of the eastern gate”. As gatekeeper he keeps what is entrusted to his care (cf. 1 Timothy 6:20) to give it to the right persons. That he is keeper at the eastern gate, means in picture that he lives in the expectation of the rising of the Sun of righteousness, that is the coming of the Lord Jesus. Looking forward to the coming of the Lord Jesus is a great incentive to manage and distribute the spiritual goods entrusted to us.

Ezra 10:28

Storerooms

When Hezekiah sees the abundance, he says that rooms must be prepared in which the abundance can be stored (2 Chronicles 31:11). In those rooms are brought “the contributions and the tithes and the consecrated things” (2 Chronicles 31:12a). That happens “faithfully”. In the service for the Lord – every believer has a service – faithfulness is the most important quality (1 Corinthians 4:1-2). Some Levites mentioned by name are responsible for the supplies and they in turn can only act “by the appointment of King Hezekiah, and Azariah the [chief] officer of the house of God” (2 Chronicles 31:12b-13).

We can apply this to local churches. Local churches should be storerooms where the truth is preserved and upheld (cf. 1 Timothy 3:15b). The supply can be served to God’s people to promote their spiritual growth. Serving with supplies is the task of the teachers given to the church by the Lord Jesus (Ephesians 4:11). Their service is aimed at teaching believers how to behave in the house of God (1 Timothy 3:15a).

There is also a Levite, Kore, the son of Imnah, whose place of service is mentioned (2 Chronicles 31:14). Kore is “the keeper of the eastern gate”. As gatekeeper he keeps what is entrusted to his care (cf. 1 Timothy 6:20) to give it to the right persons. That he is keeper at the eastern gate, means in picture that he lives in the expectation of the rising of the Sun of righteousness, that is the coming of the Lord Jesus. Looking forward to the coming of the Lord Jesus is a great incentive to manage and distribute the spiritual goods entrusted to us.

Ezra 10:29

Storerooms

When Hezekiah sees the abundance, he says that rooms must be prepared in which the abundance can be stored (2 Chronicles 31:11). In those rooms are brought “the contributions and the tithes and the consecrated things” (2 Chronicles 31:12a). That happens “faithfully”. In the service for the Lord – every believer has a service – faithfulness is the most important quality (1 Corinthians 4:1-2). Some Levites mentioned by name are responsible for the supplies and they in turn can only act “by the appointment of King Hezekiah, and Azariah the [chief] officer of the house of God” (2 Chronicles 31:12b-13).

We can apply this to local churches. Local churches should be storerooms where the truth is preserved and upheld (cf. 1 Timothy 3:15b). The supply can be served to God’s people to promote their spiritual growth. Serving with supplies is the task of the teachers given to the church by the Lord Jesus (Ephesians 4:11). Their service is aimed at teaching believers how to behave in the house of God (1 Timothy 3:15a).

There is also a Levite, Kore, the son of Imnah, whose place of service is mentioned (2 Chronicles 31:14). Kore is “the keeper of the eastern gate”. As gatekeeper he keeps what is entrusted to his care (cf. 1 Timothy 6:20) to give it to the right persons. That he is keeper at the eastern gate, means in picture that he lives in the expectation of the rising of the Sun of righteousness, that is the coming of the Lord Jesus. Looking forward to the coming of the Lord Jesus is a great incentive to manage and distribute the spiritual goods entrusted to us.

Ezra 10:30

Storerooms

When Hezekiah sees the abundance, he says that rooms must be prepared in which the abundance can be stored (2 Chronicles 31:11). In those rooms are brought “the contributions and the tithes and the consecrated things” (2 Chronicles 31:12a). That happens “faithfully”. In the service for the Lord – every believer has a service – faithfulness is the most important quality (1 Corinthians 4:1-2). Some Levites mentioned by name are responsible for the supplies and they in turn can only act “by the appointment of King Hezekiah, and Azariah the [chief] officer of the house of God” (2 Chronicles 31:12b-13).

We can apply this to local churches. Local churches should be storerooms where the truth is preserved and upheld (cf. 1 Timothy 3:15b). The supply can be served to God’s people to promote their spiritual growth. Serving with supplies is the task of the teachers given to the church by the Lord Jesus (Ephesians 4:11). Their service is aimed at teaching believers how to behave in the house of God (1 Timothy 3:15a).

There is also a Levite, Kore, the son of Imnah, whose place of service is mentioned (2 Chronicles 31:14). Kore is “the keeper of the eastern gate”. As gatekeeper he keeps what is entrusted to his care (cf. 1 Timothy 6:20) to give it to the right persons. That he is keeper at the eastern gate, means in picture that he lives in the expectation of the rising of the Sun of righteousness, that is the coming of the Lord Jesus. Looking forward to the coming of the Lord Jesus is a great incentive to manage and distribute the spiritual goods entrusted to us.

Ezra 10:31

The Priests and the Levites Get Their Portion

Kore has his own task, but does not perform it as a loner. There are others who are “under his authority … to distribute faithfully” (2 Chronicles 31:15). Here again there is talk of ‘faithfully’ (2 Chronicles 31:12). These men act as “faithful and sensible” stewards (Luke 12:42). Whoever acts faithfully, will act before the Lord and without regard to persons. We see that with these helpers of Kore. They distribute to their brothers, both to the great and the small, and to the elderly and to the young.

The fact that there is no distinction between older people and young people when it comes to their portion of the gifts does not mean that there are no exceptions. All those who are in the cities of Judah get what they need to live from. However, priests in active service do not receive from them. They receive their portion while they do their service in the house of the LORD in Jerusalem (2 Chronicles 31:16). Also the children of three [as it reads in Hebrew] years and older, who they have taken with them to Jerusalem and are with them for the time of their service, get what they need (cf. 1 Samuel 1:23).

It is important that in the distribution only the real priests get a portion. In order to determine this, the genealogical registers are consulted (2 Chronicles 31:17-19). Someone could register as a priest in order to receive some of the collected gifts, without really being a priest. However, he will be discovered if his name does not appear in the genealogical register. Only those who are real priests are enrolled in the register and can receive a portion of the collected tithes.

In 2 Chronicles 31:17 we see another difference between the priests and the Levites with regard to their registration. The priests are registered “according to their fathers’ households” and the Levites “by their duties [and] their divisions”, while their age also plays a role. The service of the priests is directed to God, the service of the Levites to the people of God.

We can apply this to us as members of the church of God. In our relationship to God, we are all priests and may sacrifice to Him, regardless of our age. In our service in the midst of God’s people, we all have different tasks, which require a certain spiritual maturity to perform.

The registers also contain “all their little children, their wives, their sons and their daughters, for the whole assembly” (2 Chronicles 31:18). In these different distinguished groups we can see spiritual growth as a priest and Levite. It is like with the family of God, which consists of fathers, young men and little children (1 John 2:12-18). There are stages in spiritual growth. But at whatever stage one is, he is a member of the family of God and shares in the blessings this brings.

The priests and Levites who do not live in the cities are not forgotten during the division (2 Chronicles 31:19). Although they are not directly involved in the service in the house of God, they receive their portion if they are designated by name among the priests and genealogically enrolled among the Levites.

Ezra 10:32

The Priests and the Levites Get Their Portion

Kore has his own task, but does not perform it as a loner. There are others who are “under his authority … to distribute faithfully” (2 Chronicles 31:15). Here again there is talk of ‘faithfully’ (2 Chronicles 31:12). These men act as “faithful and sensible” stewards (Luke 12:42). Whoever acts faithfully, will act before the Lord and without regard to persons. We see that with these helpers of Kore. They distribute to their brothers, both to the great and the small, and to the elderly and to the young.

The fact that there is no distinction between older people and young people when it comes to their portion of the gifts does not mean that there are no exceptions. All those who are in the cities of Judah get what they need to live from. However, priests in active service do not receive from them. They receive their portion while they do their service in the house of the LORD in Jerusalem (2 Chronicles 31:16). Also the children of three [as it reads in Hebrew] years and older, who they have taken with them to Jerusalem and are with them for the time of their service, get what they need (cf. 1 Samuel 1:23).

It is important that in the distribution only the real priests get a portion. In order to determine this, the genealogical registers are consulted (2 Chronicles 31:17-19). Someone could register as a priest in order to receive some of the collected gifts, without really being a priest. However, he will be discovered if his name does not appear in the genealogical register. Only those who are real priests are enrolled in the register and can receive a portion of the collected tithes.

In 2 Chronicles 31:17 we see another difference between the priests and the Levites with regard to their registration. The priests are registered “according to their fathers’ households” and the Levites “by their duties [and] their divisions”, while their age also plays a role. The service of the priests is directed to God, the service of the Levites to the people of God.

We can apply this to us as members of the church of God. In our relationship to God, we are all priests and may sacrifice to Him, regardless of our age. In our service in the midst of God’s people, we all have different tasks, which require a certain spiritual maturity to perform.

The registers also contain “all their little children, their wives, their sons and their daughters, for the whole assembly” (2 Chronicles 31:18). In these different distinguished groups we can see spiritual growth as a priest and Levite. It is like with the family of God, which consists of fathers, young men and little children (1 John 2:12-18). There are stages in spiritual growth. But at whatever stage one is, he is a member of the family of God and shares in the blessings this brings.

The priests and Levites who do not live in the cities are not forgotten during the division (2 Chronicles 31:19). Although they are not directly involved in the service in the house of God, they receive their portion if they are designated by name among the priests and genealogically enrolled among the Levites.

Ezra 10:33

The Priests and the Levites Get Their Portion

Kore has his own task, but does not perform it as a loner. There are others who are “under his authority … to distribute faithfully” (2 Chronicles 31:15). Here again there is talk of ‘faithfully’ (2 Chronicles 31:12). These men act as “faithful and sensible” stewards (Luke 12:42). Whoever acts faithfully, will act before the Lord and without regard to persons. We see that with these helpers of Kore. They distribute to their brothers, both to the great and the small, and to the elderly and to the young.

The fact that there is no distinction between older people and young people when it comes to their portion of the gifts does not mean that there are no exceptions. All those who are in the cities of Judah get what they need to live from. However, priests in active service do not receive from them. They receive their portion while they do their service in the house of the LORD in Jerusalem (2 Chronicles 31:16). Also the children of three [as it reads in Hebrew] years and older, who they have taken with them to Jerusalem and are with them for the time of their service, get what they need (cf. 1 Samuel 1:23).

It is important that in the distribution only the real priests get a portion. In order to determine this, the genealogical registers are consulted (2 Chronicles 31:17-19). Someone could register as a priest in order to receive some of the collected gifts, without really being a priest. However, he will be discovered if his name does not appear in the genealogical register. Only those who are real priests are enrolled in the register and can receive a portion of the collected tithes.

In 2 Chronicles 31:17 we see another difference between the priests and the Levites with regard to their registration. The priests are registered “according to their fathers’ households” and the Levites “by their duties [and] their divisions”, while their age also plays a role. The service of the priests is directed to God, the service of the Levites to the people of God.

We can apply this to us as members of the church of God. In our relationship to God, we are all priests and may sacrifice to Him, regardless of our age. In our service in the midst of God’s people, we all have different tasks, which require a certain spiritual maturity to perform.

The registers also contain “all their little children, their wives, their sons and their daughters, for the whole assembly” (2 Chronicles 31:18). In these different distinguished groups we can see spiritual growth as a priest and Levite. It is like with the family of God, which consists of fathers, young men and little children (1 John 2:12-18). There are stages in spiritual growth. But at whatever stage one is, he is a member of the family of God and shares in the blessings this brings.

The priests and Levites who do not live in the cities are not forgotten during the division (2 Chronicles 31:19). Although they are not directly involved in the service in the house of God, they receive their portion if they are designated by name among the priests and genealogically enrolled among the Levites.

Ezra 10:34

The Priests and the Levites Get Their Portion

Kore has his own task, but does not perform it as a loner. There are others who are “under his authority … to distribute faithfully” (2 Chronicles 31:15). Here again there is talk of ‘faithfully’ (2 Chronicles 31:12). These men act as “faithful and sensible” stewards (Luke 12:42). Whoever acts faithfully, will act before the Lord and without regard to persons. We see that with these helpers of Kore. They distribute to their brothers, both to the great and the small, and to the elderly and to the young.

The fact that there is no distinction between older people and young people when it comes to their portion of the gifts does not mean that there are no exceptions. All those who are in the cities of Judah get what they need to live from. However, priests in active service do not receive from them. They receive their portion while they do their service in the house of the LORD in Jerusalem (2 Chronicles 31:16). Also the children of three [as it reads in Hebrew] years and older, who they have taken with them to Jerusalem and are with them for the time of their service, get what they need (cf. 1 Samuel 1:23).

It is important that in the distribution only the real priests get a portion. In order to determine this, the genealogical registers are consulted (2 Chronicles 31:17-19). Someone could register as a priest in order to receive some of the collected gifts, without really being a priest. However, he will be discovered if his name does not appear in the genealogical register. Only those who are real priests are enrolled in the register and can receive a portion of the collected tithes.

In 2 Chronicles 31:17 we see another difference between the priests and the Levites with regard to their registration. The priests are registered “according to their fathers’ households” and the Levites “by their duties [and] their divisions”, while their age also plays a role. The service of the priests is directed to God, the service of the Levites to the people of God.

We can apply this to us as members of the church of God. In our relationship to God, we are all priests and may sacrifice to Him, regardless of our age. In our service in the midst of God’s people, we all have different tasks, which require a certain spiritual maturity to perform.

The registers also contain “all their little children, their wives, their sons and their daughters, for the whole assembly” (2 Chronicles 31:18). In these different distinguished groups we can see spiritual growth as a priest and Levite. It is like with the family of God, which consists of fathers, young men and little children (1 John 2:12-18). There are stages in spiritual growth. But at whatever stage one is, he is a member of the family of God and shares in the blessings this brings.

The priests and Levites who do not live in the cities are not forgotten during the division (2 Chronicles 31:19). Although they are not directly involved in the service in the house of God, they receive their portion if they are designated by name among the priests and genealogically enrolled among the Levites.

Ezra 10:35

The Priests and the Levites Get Their Portion

Kore has his own task, but does not perform it as a loner. There are others who are “under his authority … to distribute faithfully” (2 Chronicles 31:15). Here again there is talk of ‘faithfully’ (2 Chronicles 31:12). These men act as “faithful and sensible” stewards (Luke 12:42). Whoever acts faithfully, will act before the Lord and without regard to persons. We see that with these helpers of Kore. They distribute to their brothers, both to the great and the small, and to the elderly and to the young.

The fact that there is no distinction between older people and young people when it comes to their portion of the gifts does not mean that there are no exceptions. All those who are in the cities of Judah get what they need to live from. However, priests in active service do not receive from them. They receive their portion while they do their service in the house of the LORD in Jerusalem (2 Chronicles 31:16). Also the children of three [as it reads in Hebrew] years and older, who they have taken with them to Jerusalem and are with them for the time of their service, get what they need (cf. 1 Samuel 1:23).

It is important that in the distribution only the real priests get a portion. In order to determine this, the genealogical registers are consulted (2 Chronicles 31:17-19). Someone could register as a priest in order to receive some of the collected gifts, without really being a priest. However, he will be discovered if his name does not appear in the genealogical register. Only those who are real priests are enrolled in the register and can receive a portion of the collected tithes.

In 2 Chronicles 31:17 we see another difference between the priests and the Levites with regard to their registration. The priests are registered “according to their fathers’ households” and the Levites “by their duties [and] their divisions”, while their age also plays a role. The service of the priests is directed to God, the service of the Levites to the people of God.

We can apply this to us as members of the church of God. In our relationship to God, we are all priests and may sacrifice to Him, regardless of our age. In our service in the midst of God’s people, we all have different tasks, which require a certain spiritual maturity to perform.

The registers also contain “all their little children, their wives, their sons and their daughters, for the whole assembly” (2 Chronicles 31:18). In these different distinguished groups we can see spiritual growth as a priest and Levite. It is like with the family of God, which consists of fathers, young men and little children (1 John 2:12-18). There are stages in spiritual growth. But at whatever stage one is, he is a member of the family of God and shares in the blessings this brings.

The priests and Levites who do not live in the cities are not forgotten during the division (2 Chronicles 31:19). Although they are not directly involved in the service in the house of God, they receive their portion if they are designated by name among the priests and genealogically enrolled among the Levites.

Ezra 10:36

Hezekiah Acts With All His Heart

Hezekiah is working “throughout all Judah” (2 Chronicles 31:20). He has in mind the whole people of God for whom he has direct responsibility. He does not favor a certain class. He does so because he is not busy before the eye of men, but before the eye of the LORD. Therefore he does what is “good”, he only does good things; he does what is “right”, he does justice; he also acts “true” or truly, there is no hypocrisy with him, he does nothing secretly.

What Hezekiah does is only a beginning (2 Chronicles 31:21). The atmosphere of his service is “the house of God”. He is committed to understanding “in law and in commandment”. He does that “seeking his God” which is to get to know His will. He knows God as “his God” and from this relationship he is concerned with what He has said.

This contains important indications for us. We can only know the will of God through His Word which He has given to His church. To get to know His will we need to have a personal relationship with Him and actually experience it. In everything Hezekiah does, he acts “with all his heart”. This is the only way, also for us, to do something and to have prosperity.

Ezra 10:37

Hezekiah Acts With All His Heart

Hezekiah is working “throughout all Judah” (2 Chronicles 31:20). He has in mind the whole people of God for whom he has direct responsibility. He does not favor a certain class. He does so because he is not busy before the eye of men, but before the eye of the LORD. Therefore he does what is “good”, he only does good things; he does what is “right”, he does justice; he also acts “true” or truly, there is no hypocrisy with him, he does nothing secretly.

What Hezekiah does is only a beginning (2 Chronicles 31:21). The atmosphere of his service is “the house of God”. He is committed to understanding “in law and in commandment”. He does that “seeking his God” which is to get to know His will. He knows God as “his God” and from this relationship he is concerned with what He has said.

This contains important indications for us. We can only know the will of God through His Word which He has given to His church. To get to know His will we need to have a personal relationship with Him and actually experience it. In everything Hezekiah does, he acts “with all his heart”. This is the only way, also for us, to do something and to have prosperity.

Ezra 10:39

Introduction

In the previous chapters the faithfulness of Hezekiah is shown. There we see his religious reforms. In this chapter we see his political performance. Here also come the tests. There are three of them: 1. the invasion of Sennacherib; 2. his disease to the verge of death; 3. the embassy of Babylon. In the first and second tests he remains standing, but in the third test he fails.

The history described in this chapter also occurs in 2 Kings 18-20 and in Isaiah 36-39. There the events are described in much more detail, while here we have a summary.

Measures of Hezekiah Against Sennacherib

The previous chapters have described events that bring joy to both the LORD and His people. In those chapters Hezekiah’s faithfulness to its domestic policy has been demonstrated. He has cleansed the temple, city, and land of idolatry and provided facilities to ensure that God’s service is maintained in His house and land.

After all these events, the stage changes. Sennacherib, the king of Assyria, appears on the stage, that is, in the land of God (2 Chronicles 32:1). He invades Judah. Sennacherib is the king of a rapidly growing empire. The Assyrian army occupied Samaria and the northern part of Israel from the fourth to the sixth year of Hezekiah’s reign (2 Kings 18:9-12). Now he enters Judah. After the proofs of Hezekiah’s faithfulness, we see that in Sennacherib he is confronted with the powers of darkness.

This does not happen because God must discipline His people, because the people are dedicated to Him. God has another purpose with this invasion and that is to test the faith of Hezekiah. It is always beautiful when dedication to the Lord and His house comes, as evidenced by the removal from our lives of things that prevent it. But the life of faith also has other aspects than our service in the house of God. One of those aspects is that we live in a hostile world. We are being put to the test by the world. Then it becomes clear how we react to attacks from the enemy that come at us from outside.

Sennacherib sets his sights on the cities of Judah and he also sets his sights on Jerusalem (2 Chronicles 32:2). When Hezekiah notices this, he consults with his officers and his warriors to cut off the supply of water from the springs which are outside the city (2 Chronicles 32:3). The first measure he takes against Sennacherib’s attack concerns the water supply. His first concern is that of drinking water. They work with all their might to cut off the springs and the stream, i.e. to hide them (2 Chronicles 32:4). The water should not come into the hands of the Assyrians, but should remain at the disposal of the inhabitants of the city (2 Chronicles 32:30). Water speaks of the Word of God in its cleansing and invigorating power. This is the first thing you need to have at your disposal in times of testing.

When the water supply is secured, this gives Hezekiah courage to take the next step. This concerns the restoration of the walls, the strengthening of the Millo and the making of weapons and shields (2 Chronicles 32:5). All these elements have to do with defense. The walls are a static, immobile defensive belt; the weapons and shields speak of a dynamic, mobile defense.

We can apply this as follows. There are rock-solid certainties in our faith, such as salvation through faith in Christ and the eternal salvation that comes with it. When the enemy attacks, we must always draw back behind the ‘wall’. However, the enemy also attacks when we seek the will of the Lord. Then we must use ‘the shield of faith’. This means that we say that we entrust ourselves to Him Who is never mistaken, even though sometimes we do not know what to do or why we have ended up in a certain situation. The abundance of weapons and shields speaks of the abundance of defenses against enemy attacks.

After Hezekiah himself has taken courage, he also speaks to the heart of the military officers he has appointed over the people (2 Chronicles 32:6). Speaking to the heart means speaking to comfort (cf. Rth 2:13). He calls them together in the square at the city gate. He speaks to them insistently: “Be strong and courageous, do not fear or be dismayed” (2 Chronicles 32:7; cf. Deuteronomy 31:23; Joshua 1:9). They do not need to be impressed by the king of Assyria and all the horde that is with him.

The enemy can seem powerful when they compare him to themselves. But they should not do that. They have to look at who are with them. Those who are with them cannot be seen with the natural eye. The heavenly hosts under the command of the LORD of the hosts are perceivable only through the eye of faith. Hezekiah sees them, just like Elisha sees them, while his servant only sees the powerful enemy. Elisha then says: “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16), words spoken here by Hezekiah to the military officers.

Hezekiah also points out that Sennacherib relies on nothing but “an arm of flesh” (2 Chronicles 32:8; cf. Jeremiah 17:5). With this he indicates that the power (the arm) of Sennacherib is no more than ‘flesh’, that is to say weak and transient. Then he points out that on the side of Israel stands the LORD as the mighty Helper and Warrior. What can an insignificant man do against the Almighty God? Compared to Him, the power of Sennacherib disappears into nothingness.

How powerful words are is shown by the fact that the people “relied on the words of Hezekiah king of Judah”. Words are not value-free or neutral. Exchanges of words did result in violent confrontations. We can do both good and evil with words, promoting as well as ruining a work of the Lord. It is important that we as believers speak words that do good, words which benefits the other, something that encourages (Zechariah 1:13). That is how Hezekiah speaks.

Ezra 10:40

Introduction

In the previous chapters the faithfulness of Hezekiah is shown. There we see his religious reforms. In this chapter we see his political performance. Here also come the tests. There are three of them: 1. the invasion of Sennacherib; 2. his disease to the verge of death; 3. the embassy of Babylon. In the first and second tests he remains standing, but in the third test he fails.

The history described in this chapter also occurs in 2 Kings 18-20 and in Isaiah 36-39. There the events are described in much more detail, while here we have a summary.

Measures of Hezekiah Against Sennacherib

The previous chapters have described events that bring joy to both the LORD and His people. In those chapters Hezekiah’s faithfulness to its domestic policy has been demonstrated. He has cleansed the temple, city, and land of idolatry and provided facilities to ensure that God’s service is maintained in His house and land.

After all these events, the stage changes. Sennacherib, the king of Assyria, appears on the stage, that is, in the land of God (2 Chronicles 32:1). He invades Judah. Sennacherib is the king of a rapidly growing empire. The Assyrian army occupied Samaria and the northern part of Israel from the fourth to the sixth year of Hezekiah’s reign (2 Kings 18:9-12). Now he enters Judah. After the proofs of Hezekiah’s faithfulness, we see that in Sennacherib he is confronted with the powers of darkness.

This does not happen because God must discipline His people, because the people are dedicated to Him. God has another purpose with this invasion and that is to test the faith of Hezekiah. It is always beautiful when dedication to the Lord and His house comes, as evidenced by the removal from our lives of things that prevent it. But the life of faith also has other aspects than our service in the house of God. One of those aspects is that we live in a hostile world. We are being put to the test by the world. Then it becomes clear how we react to attacks from the enemy that come at us from outside.

Sennacherib sets his sights on the cities of Judah and he also sets his sights on Jerusalem (2 Chronicles 32:2). When Hezekiah notices this, he consults with his officers and his warriors to cut off the supply of water from the springs which are outside the city (2 Chronicles 32:3). The first measure he takes against Sennacherib’s attack concerns the water supply. His first concern is that of drinking water. They work with all their might to cut off the springs and the stream, i.e. to hide them (2 Chronicles 32:4). The water should not come into the hands of the Assyrians, but should remain at the disposal of the inhabitants of the city (2 Chronicles 32:30). Water speaks of the Word of God in its cleansing and invigorating power. This is the first thing you need to have at your disposal in times of testing.

When the water supply is secured, this gives Hezekiah courage to take the next step. This concerns the restoration of the walls, the strengthening of the Millo and the making of weapons and shields (2 Chronicles 32:5). All these elements have to do with defense. The walls are a static, immobile defensive belt; the weapons and shields speak of a dynamic, mobile defense.

We can apply this as follows. There are rock-solid certainties in our faith, such as salvation through faith in Christ and the eternal salvation that comes with it. When the enemy attacks, we must always draw back behind the ‘wall’. However, the enemy also attacks when we seek the will of the Lord. Then we must use ‘the shield of faith’. This means that we say that we entrust ourselves to Him Who is never mistaken, even though sometimes we do not know what to do or why we have ended up in a certain situation. The abundance of weapons and shields speaks of the abundance of defenses against enemy attacks.

After Hezekiah himself has taken courage, he also speaks to the heart of the military officers he has appointed over the people (2 Chronicles 32:6). Speaking to the heart means speaking to comfort (cf. Rth 2:13). He calls them together in the square at the city gate. He speaks to them insistently: “Be strong and courageous, do not fear or be dismayed” (2 Chronicles 32:7; cf. Deuteronomy 31:23; Joshua 1:9). They do not need to be impressed by the king of Assyria and all the horde that is with him.

The enemy can seem powerful when they compare him to themselves. But they should not do that. They have to look at who are with them. Those who are with them cannot be seen with the natural eye. The heavenly hosts under the command of the LORD of the hosts are perceivable only through the eye of faith. Hezekiah sees them, just like Elisha sees them, while his servant only sees the powerful enemy. Elisha then says: “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16), words spoken here by Hezekiah to the military officers.

Hezekiah also points out that Sennacherib relies on nothing but “an arm of flesh” (2 Chronicles 32:8; cf. Jeremiah 17:5). With this he indicates that the power (the arm) of Sennacherib is no more than ‘flesh’, that is to say weak and transient. Then he points out that on the side of Israel stands the LORD as the mighty Helper and Warrior. What can an insignificant man do against the Almighty God? Compared to Him, the power of Sennacherib disappears into nothingness.

How powerful words are is shown by the fact that the people “relied on the words of Hezekiah king of Judah”. Words are not value-free or neutral. Exchanges of words did result in violent confrontations. We can do both good and evil with words, promoting as well as ruining a work of the Lord. It is important that we as believers speak words that do good, words which benefits the other, something that encourages (Zechariah 1:13). That is how Hezekiah speaks.

Ezra 10:41

Introduction

In the previous chapters the faithfulness of Hezekiah is shown. There we see his religious reforms. In this chapter we see his political performance. Here also come the tests. There are three of them: 1. the invasion of Sennacherib; 2. his disease to the verge of death; 3. the embassy of Babylon. In the first and second tests he remains standing, but in the third test he fails.

The history described in this chapter also occurs in 2 Kings 18-20 and in Isaiah 36-39. There the events are described in much more detail, while here we have a summary.

Measures of Hezekiah Against Sennacherib

The previous chapters have described events that bring joy to both the LORD and His people. In those chapters Hezekiah’s faithfulness to its domestic policy has been demonstrated. He has cleansed the temple, city, and land of idolatry and provided facilities to ensure that God’s service is maintained in His house and land.

After all these events, the stage changes. Sennacherib, the king of Assyria, appears on the stage, that is, in the land of God (2 Chronicles 32:1). He invades Judah. Sennacherib is the king of a rapidly growing empire. The Assyrian army occupied Samaria and the northern part of Israel from the fourth to the sixth year of Hezekiah’s reign (2 Kings 18:9-12). Now he enters Judah. After the proofs of Hezekiah’s faithfulness, we see that in Sennacherib he is confronted with the powers of darkness.

This does not happen because God must discipline His people, because the people are dedicated to Him. God has another purpose with this invasion and that is to test the faith of Hezekiah. It is always beautiful when dedication to the Lord and His house comes, as evidenced by the removal from our lives of things that prevent it. But the life of faith also has other aspects than our service in the house of God. One of those aspects is that we live in a hostile world. We are being put to the test by the world. Then it becomes clear how we react to attacks from the enemy that come at us from outside.

Sennacherib sets his sights on the cities of Judah and he also sets his sights on Jerusalem (2 Chronicles 32:2). When Hezekiah notices this, he consults with his officers and his warriors to cut off the supply of water from the springs which are outside the city (2 Chronicles 32:3). The first measure he takes against Sennacherib’s attack concerns the water supply. His first concern is that of drinking water. They work with all their might to cut off the springs and the stream, i.e. to hide them (2 Chronicles 32:4). The water should not come into the hands of the Assyrians, but should remain at the disposal of the inhabitants of the city (2 Chronicles 32:30). Water speaks of the Word of God in its cleansing and invigorating power. This is the first thing you need to have at your disposal in times of testing.

When the water supply is secured, this gives Hezekiah courage to take the next step. This concerns the restoration of the walls, the strengthening of the Millo and the making of weapons and shields (2 Chronicles 32:5). All these elements have to do with defense. The walls are a static, immobile defensive belt; the weapons and shields speak of a dynamic, mobile defense.

We can apply this as follows. There are rock-solid certainties in our faith, such as salvation through faith in Christ and the eternal salvation that comes with it. When the enemy attacks, we must always draw back behind the ‘wall’. However, the enemy also attacks when we seek the will of the Lord. Then we must use ‘the shield of faith’. This means that we say that we entrust ourselves to Him Who is never mistaken, even though sometimes we do not know what to do or why we have ended up in a certain situation. The abundance of weapons and shields speaks of the abundance of defenses against enemy attacks.

After Hezekiah himself has taken courage, he also speaks to the heart of the military officers he has appointed over the people (2 Chronicles 32:6). Speaking to the heart means speaking to comfort (cf. Rth 2:13). He calls them together in the square at the city gate. He speaks to them insistently: “Be strong and courageous, do not fear or be dismayed” (2 Chronicles 32:7; cf. Deuteronomy 31:23; Joshua 1:9). They do not need to be impressed by the king of Assyria and all the horde that is with him.

The enemy can seem powerful when they compare him to themselves. But they should not do that. They have to look at who are with them. Those who are with them cannot be seen with the natural eye. The heavenly hosts under the command of the LORD of the hosts are perceivable only through the eye of faith. Hezekiah sees them, just like Elisha sees them, while his servant only sees the powerful enemy. Elisha then says: “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16), words spoken here by Hezekiah to the military officers.

Hezekiah also points out that Sennacherib relies on nothing but “an arm of flesh” (2 Chronicles 32:8; cf. Jeremiah 17:5). With this he indicates that the power (the arm) of Sennacherib is no more than ‘flesh’, that is to say weak and transient. Then he points out that on the side of Israel stands the LORD as the mighty Helper and Warrior. What can an insignificant man do against the Almighty God? Compared to Him, the power of Sennacherib disappears into nothingness.

How powerful words are is shown by the fact that the people “relied on the words of Hezekiah king of Judah”. Words are not value-free or neutral. Exchanges of words did result in violent confrontations. We can do both good and evil with words, promoting as well as ruining a work of the Lord. It is important that we as believers speak words that do good, words which benefits the other, something that encourages (Zechariah 1:13). That is how Hezekiah speaks.

Ezra 10:42

Introduction

In the previous chapters the faithfulness of Hezekiah is shown. There we see his religious reforms. In this chapter we see his political performance. Here also come the tests. There are three of them: 1. the invasion of Sennacherib; 2. his disease to the verge of death; 3. the embassy of Babylon. In the first and second tests he remains standing, but in the third test he fails.

The history described in this chapter also occurs in 2 Kings 18-20 and in Isaiah 36-39. There the events are described in much more detail, while here we have a summary.

Measures of Hezekiah Against Sennacherib

The previous chapters have described events that bring joy to both the LORD and His people. In those chapters Hezekiah’s faithfulness to its domestic policy has been demonstrated. He has cleansed the temple, city, and land of idolatry and provided facilities to ensure that God’s service is maintained in His house and land.

After all these events, the stage changes. Sennacherib, the king of Assyria, appears on the stage, that is, in the land of God (2 Chronicles 32:1). He invades Judah. Sennacherib is the king of a rapidly growing empire. The Assyrian army occupied Samaria and the northern part of Israel from the fourth to the sixth year of Hezekiah’s reign (2 Kings 18:9-12). Now he enters Judah. After the proofs of Hezekiah’s faithfulness, we see that in Sennacherib he is confronted with the powers of darkness.

This does not happen because God must discipline His people, because the people are dedicated to Him. God has another purpose with this invasion and that is to test the faith of Hezekiah. It is always beautiful when dedication to the Lord and His house comes, as evidenced by the removal from our lives of things that prevent it. But the life of faith also has other aspects than our service in the house of God. One of those aspects is that we live in a hostile world. We are being put to the test by the world. Then it becomes clear how we react to attacks from the enemy that come at us from outside.

Sennacherib sets his sights on the cities of Judah and he also sets his sights on Jerusalem (2 Chronicles 32:2). When Hezekiah notices this, he consults with his officers and his warriors to cut off the supply of water from the springs which are outside the city (2 Chronicles 32:3). The first measure he takes against Sennacherib’s attack concerns the water supply. His first concern is that of drinking water. They work with all their might to cut off the springs and the stream, i.e. to hide them (2 Chronicles 32:4). The water should not come into the hands of the Assyrians, but should remain at the disposal of the inhabitants of the city (2 Chronicles 32:30). Water speaks of the Word of God in its cleansing and invigorating power. This is the first thing you need to have at your disposal in times of testing.

When the water supply is secured, this gives Hezekiah courage to take the next step. This concerns the restoration of the walls, the strengthening of the Millo and the making of weapons and shields (2 Chronicles 32:5). All these elements have to do with defense. The walls are a static, immobile defensive belt; the weapons and shields speak of a dynamic, mobile defense.

We can apply this as follows. There are rock-solid certainties in our faith, such as salvation through faith in Christ and the eternal salvation that comes with it. When the enemy attacks, we must always draw back behind the ‘wall’. However, the enemy also attacks when we seek the will of the Lord. Then we must use ‘the shield of faith’. This means that we say that we entrust ourselves to Him Who is never mistaken, even though sometimes we do not know what to do or why we have ended up in a certain situation. The abundance of weapons and shields speaks of the abundance of defenses against enemy attacks.

After Hezekiah himself has taken courage, he also speaks to the heart of the military officers he has appointed over the people (2 Chronicles 32:6). Speaking to the heart means speaking to comfort (cf. Rth 2:13). He calls them together in the square at the city gate. He speaks to them insistently: “Be strong and courageous, do not fear or be dismayed” (2 Chronicles 32:7; cf. Deuteronomy 31:23; Joshua 1:9). They do not need to be impressed by the king of Assyria and all the horde that is with him.

The enemy can seem powerful when they compare him to themselves. But they should not do that. They have to look at who are with them. Those who are with them cannot be seen with the natural eye. The heavenly hosts under the command of the LORD of the hosts are perceivable only through the eye of faith. Hezekiah sees them, just like Elisha sees them, while his servant only sees the powerful enemy. Elisha then says: “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16), words spoken here by Hezekiah to the military officers.

Hezekiah also points out that Sennacherib relies on nothing but “an arm of flesh” (2 Chronicles 32:8; cf. Jeremiah 17:5). With this he indicates that the power (the arm) of Sennacherib is no more than ‘flesh’, that is to say weak and transient. Then he points out that on the side of Israel stands the LORD as the mighty Helper and Warrior. What can an insignificant man do against the Almighty God? Compared to Him, the power of Sennacherib disappears into nothingness.

How powerful words are is shown by the fact that the people “relied on the words of Hezekiah king of Judah”. Words are not value-free or neutral. Exchanges of words did result in violent confrontations. We can do both good and evil with words, promoting as well as ruining a work of the Lord. It is important that we as believers speak words that do good, words which benefits the other, something that encourages (Zechariah 1:13). That is how Hezekiah speaks.

Ezra 10:43

Introduction

In the previous chapters the faithfulness of Hezekiah is shown. There we see his religious reforms. In this chapter we see his political performance. Here also come the tests. There are three of them: 1. the invasion of Sennacherib; 2. his disease to the verge of death; 3. the embassy of Babylon. In the first and second tests he remains standing, but in the third test he fails.

The history described in this chapter also occurs in 2 Kings 18-20 and in Isaiah 36-39. There the events are described in much more detail, while here we have a summary.

Measures of Hezekiah Against Sennacherib

The previous chapters have described events that bring joy to both the LORD and His people. In those chapters Hezekiah’s faithfulness to its domestic policy has been demonstrated. He has cleansed the temple, city, and land of idolatry and provided facilities to ensure that God’s service is maintained in His house and land.

After all these events, the stage changes. Sennacherib, the king of Assyria, appears on the stage, that is, in the land of God (2 Chronicles 32:1). He invades Judah. Sennacherib is the king of a rapidly growing empire. The Assyrian army occupied Samaria and the northern part of Israel from the fourth to the sixth year of Hezekiah’s reign (2 Kings 18:9-12). Now he enters Judah. After the proofs of Hezekiah’s faithfulness, we see that in Sennacherib he is confronted with the powers of darkness.

This does not happen because God must discipline His people, because the people are dedicated to Him. God has another purpose with this invasion and that is to test the faith of Hezekiah. It is always beautiful when dedication to the Lord and His house comes, as evidenced by the removal from our lives of things that prevent it. But the life of faith also has other aspects than our service in the house of God. One of those aspects is that we live in a hostile world. We are being put to the test by the world. Then it becomes clear how we react to attacks from the enemy that come at us from outside.

Sennacherib sets his sights on the cities of Judah and he also sets his sights on Jerusalem (2 Chronicles 32:2). When Hezekiah notices this, he consults with his officers and his warriors to cut off the supply of water from the springs which are outside the city (2 Chronicles 32:3). The first measure he takes against Sennacherib’s attack concerns the water supply. His first concern is that of drinking water. They work with all their might to cut off the springs and the stream, i.e. to hide them (2 Chronicles 32:4). The water should not come into the hands of the Assyrians, but should remain at the disposal of the inhabitants of the city (2 Chronicles 32:30). Water speaks of the Word of God in its cleansing and invigorating power. This is the first thing you need to have at your disposal in times of testing.

When the water supply is secured, this gives Hezekiah courage to take the next step. This concerns the restoration of the walls, the strengthening of the Millo and the making of weapons and shields (2 Chronicles 32:5). All these elements have to do with defense. The walls are a static, immobile defensive belt; the weapons and shields speak of a dynamic, mobile defense.

We can apply this as follows. There are rock-solid certainties in our faith, such as salvation through faith in Christ and the eternal salvation that comes with it. When the enemy attacks, we must always draw back behind the ‘wall’. However, the enemy also attacks when we seek the will of the Lord. Then we must use ‘the shield of faith’. This means that we say that we entrust ourselves to Him Who is never mistaken, even though sometimes we do not know what to do or why we have ended up in a certain situation. The abundance of weapons and shields speaks of the abundance of defenses against enemy attacks.

After Hezekiah himself has taken courage, he also speaks to the heart of the military officers he has appointed over the people (2 Chronicles 32:6). Speaking to the heart means speaking to comfort (cf. Rth 2:13). He calls them together in the square at the city gate. He speaks to them insistently: “Be strong and courageous, do not fear or be dismayed” (2 Chronicles 32:7; cf. Deuteronomy 31:23; Joshua 1:9). They do not need to be impressed by the king of Assyria and all the horde that is with him.

The enemy can seem powerful when they compare him to themselves. But they should not do that. They have to look at who are with them. Those who are with them cannot be seen with the natural eye. The heavenly hosts under the command of the LORD of the hosts are perceivable only through the eye of faith. Hezekiah sees them, just like Elisha sees them, while his servant only sees the powerful enemy. Elisha then says: “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16), words spoken here by Hezekiah to the military officers.

Hezekiah also points out that Sennacherib relies on nothing but “an arm of flesh” (2 Chronicles 32:8; cf. Jeremiah 17:5). With this he indicates that the power (the arm) of Sennacherib is no more than ‘flesh’, that is to say weak and transient. Then he points out that on the side of Israel stands the LORD as the mighty Helper and Warrior. What can an insignificant man do against the Almighty God? Compared to Him, the power of Sennacherib disappears into nothingness.

How powerful words are is shown by the fact that the people “relied on the words of Hezekiah king of Judah”. Words are not value-free or neutral. Exchanges of words did result in violent confrontations. We can do both good and evil with words, promoting as well as ruining a work of the Lord. It is important that we as believers speak words that do good, words which benefits the other, something that encourages (Zechariah 1:13). That is how Hezekiah speaks.

Ezra 10:44

Introduction

In the previous chapters the faithfulness of Hezekiah is shown. There we see his religious reforms. In this chapter we see his political performance. Here also come the tests. There are three of them: 1. the invasion of Sennacherib; 2. his disease to the verge of death; 3. the embassy of Babylon. In the first and second tests he remains standing, but in the third test he fails.

The history described in this chapter also occurs in 2 Kings 18-20 and in Isaiah 36-39. There the events are described in much more detail, while here we have a summary.

Measures of Hezekiah Against Sennacherib

The previous chapters have described events that bring joy to both the LORD and His people. In those chapters Hezekiah’s faithfulness to its domestic policy has been demonstrated. He has cleansed the temple, city, and land of idolatry and provided facilities to ensure that God’s service is maintained in His house and land.

After all these events, the stage changes. Sennacherib, the king of Assyria, appears on the stage, that is, in the land of God (2 Chronicles 32:1). He invades Judah. Sennacherib is the king of a rapidly growing empire. The Assyrian army occupied Samaria and the northern part of Israel from the fourth to the sixth year of Hezekiah’s reign (2 Kings 18:9-12). Now he enters Judah. After the proofs of Hezekiah’s faithfulness, we see that in Sennacherib he is confronted with the powers of darkness.

This does not happen because God must discipline His people, because the people are dedicated to Him. God has another purpose with this invasion and that is to test the faith of Hezekiah. It is always beautiful when dedication to the Lord and His house comes, as evidenced by the removal from our lives of things that prevent it. But the life of faith also has other aspects than our service in the house of God. One of those aspects is that we live in a hostile world. We are being put to the test by the world. Then it becomes clear how we react to attacks from the enemy that come at us from outside.

Sennacherib sets his sights on the cities of Judah and he also sets his sights on Jerusalem (2 Chronicles 32:2). When Hezekiah notices this, he consults with his officers and his warriors to cut off the supply of water from the springs which are outside the city (2 Chronicles 32:3). The first measure he takes against Sennacherib’s attack concerns the water supply. His first concern is that of drinking water. They work with all their might to cut off the springs and the stream, i.e. to hide them (2 Chronicles 32:4). The water should not come into the hands of the Assyrians, but should remain at the disposal of the inhabitants of the city (2 Chronicles 32:30). Water speaks of the Word of God in its cleansing and invigorating power. This is the first thing you need to have at your disposal in times of testing.

When the water supply is secured, this gives Hezekiah courage to take the next step. This concerns the restoration of the walls, the strengthening of the Millo and the making of weapons and shields (2 Chronicles 32:5). All these elements have to do with defense. The walls are a static, immobile defensive belt; the weapons and shields speak of a dynamic, mobile defense.

We can apply this as follows. There are rock-solid certainties in our faith, such as salvation through faith in Christ and the eternal salvation that comes with it. When the enemy attacks, we must always draw back behind the ‘wall’. However, the enemy also attacks when we seek the will of the Lord. Then we must use ‘the shield of faith’. This means that we say that we entrust ourselves to Him Who is never mistaken, even though sometimes we do not know what to do or why we have ended up in a certain situation. The abundance of weapons and shields speaks of the abundance of defenses against enemy attacks.

After Hezekiah himself has taken courage, he also speaks to the heart of the military officers he has appointed over the people (2 Chronicles 32:6). Speaking to the heart means speaking to comfort (cf. Rth 2:13). He calls them together in the square at the city gate. He speaks to them insistently: “Be strong and courageous, do not fear or be dismayed” (2 Chronicles 32:7; cf. Deuteronomy 31:23; Joshua 1:9). They do not need to be impressed by the king of Assyria and all the horde that is with him.

The enemy can seem powerful when they compare him to themselves. But they should not do that. They have to look at who are with them. Those who are with them cannot be seen with the natural eye. The heavenly hosts under the command of the LORD of the hosts are perceivable only through the eye of faith. Hezekiah sees them, just like Elisha sees them, while his servant only sees the powerful enemy. Elisha then says: “Do not fear, for those who are with us are more than those who are with them” (2 Kings 6:16), words spoken here by Hezekiah to the military officers.

Hezekiah also points out that Sennacherib relies on nothing but “an arm of flesh” (2 Chronicles 32:8; cf. Jeremiah 17:5). With this he indicates that the power (the arm) of Sennacherib is no more than ‘flesh’, that is to say weak and transient. Then he points out that on the side of Israel stands the LORD as the mighty Helper and Warrior. What can an insignificant man do against the Almighty God? Compared to Him, the power of Sennacherib disappears into nothingness.

How powerful words are is shown by the fact that the people “relied on the words of Hezekiah king of Judah”. Words are not value-free or neutral. Exchanges of words did result in violent confrontations. We can do both good and evil with words, promoting as well as ruining a work of the Lord. It is important that we as believers speak words that do good, words which benefits the other, something that encourages (Zechariah 1:13). That is how Hezekiah speaks.