2 Chronicles 30
Godliness always gives intelligence. The soul that drinks at the fountain and enjoys communion with the Lord cannot be at a loss to know what is appropriate to Him and what conduct will glorify Him. All this appears clearly in Hezekiah's situation. It would seem very difficult amid the circumstances of that period to discern the path to follow: the kingdom was divided; Ephraim was idolatrous, and the two and a half tribes beyond Jordan had descended to the same level; the ten tribes had in fact been carried away into captivity; some poor vine-gleanings remained in Israel; Judah had only yesterday been cleansed from Ahaz's abominable idolatry.
Would it be necessary to get accustomed to this state of things and adapt one's conduct and that of the people to the miserable condition in which they were found? No; by virtue of the cleansing that had taken place the people could return to the things they had known and practiced at the beginning. What was the very first of these things? The Passover, prelude to the Feast of Unleavened Bread. Commemorating the redeeming sacrifice was the first step in returning to the old ways. "Since the time of Solomon the son of David, king of Israel, there had not been the like in Jerusalem" (2 Chron. 30:26). Here we have proof that one can enjoy the most complete blessings in days of ruin and that this is possible even though, since the time of Solomon when there had still been relative prosperity, these blessings were gone.
Hezekiah understood this, but he also understood that it was the entire people's portion to be present for the celebration of the Passover, for the people were one and the Passover was offered for one people alone. The unity of the people of God no longer existed before the eyes of men and this truth had been completely buried for nearly 250 years. Hezekiah was the first since Solomon to understand that despite all appearance to the contrary this unity existed and that it was possible to realize it. Let us ask the same question: Is the unity of the Church without importance because it is no longer visible in its entirety as a testimony before the world? On the contrary, when everything is absolutely ruined, it is all the more important to bring to light the truths which were from the beginning. The unity of the people of God is one of these truths; it even forms a part of the counsels of God, according to which the Assembly forms one body with the glorified Christ in heaven. Therefore we understand the importance of the Passover in Hezekiah's eyes. It was not only the memorial of the work which had sheltered the people from God's judgment and had redeemed them out of Egypt, but it was also the witness that this work had been done for the entire people. It was also — and our chapter especially insists on this — the point of departure for the Feast of Unleavened Bread, symbol of the life of practical holiness which is associated with redemption. All these blessings were recovered in the celebration of the Passover under Hezekiah through the fact that he returned to the things instituted from the beginning.
Did this state continue? Doubtless not, and this was due to the fact that the people, linked to the Lord through the covenant of the law, showed themselves to be ever incapable of keeping the terms of this contract. The pressing appeal addressed to the people by the king was heeded but for an instant. A new covenant, based upon the faithfulness of God alone, is necessary so that these things might be realized forever. The account we have before us still belongs to the old covenant, a bilateral contract but one in which, as we have seen all through Chronicles, God loves to display His character of grace and mercy, never turning away from the one returning to Him. The exhortation of 2 Chron. 30:6-9 is based on this legal covenant, although not without mercy. Here Hezekiah exercises a prophetic ministry which we have seen at work since the time of Solomon, a ministry containing a partial revelation of the grace of God, suited to touch the heart and reach the conscience of the people: "Ye children of Israel, return to Jehovah the God of Abraham, Isaac, and Israel, and He will return to the remnant of you that are escaped out of the hand of the kings of Assyria. And be not like your fathers and like your brethren, who transgressed against Jehovah the God of their fathers, so that He gave them up to desolation, as ye see. Now harden not your necks, as your fathers; yield yourselves to Jehovah, and come to His sanctuary, which He has sanctified forever; and serve Jehovah your God, that the fierceness of His anger may turn away from you. For if ye return to Jehovah, your brethren and your children shall find compassion with those that have carried them captive, so that they shall come again unto this land; for Jehovah your God is gracious and merciful, and will not turn away His face from you, if ye return to Him" (2 Chron. 30:6-9).
How touching were all these appeals in these days when the fire of judgment had already broken out on the people on all sides. There remained yet one resource which was pointed out to them: Would they lay hold of it?
Let us note in passing that in professing Christendom the Gospel preached to the world barely goes beyond the appeal that we have just quoted and which I would call: the gospel of the prophets. A Christian of this category said in my presence to one who was dying: "Salvation is the hand of man taking hold of the hand of Jesus Christ" (cf. 2 Chron. 30:8). The great majority of the "Revival Hymns" do not go beyond this limit.
All that was left of Ephraim was only a despised remnant left in the land by the king of Assyria, but there were still some gleanings to harvest in the vine of Israel, and these few, united to the remnant of Judah, sufficed to represent the unity of the people and the privileges associated with that unity. Alas! their state was far from satisfactory! Had they dreamed of hallowing themselves in order to celebrate the Passover? Even many of the priests had neglected to do that and "a multitude of the people, many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves" (2 Chron. 30:18). The priests could not offer the memorial under these conditions; the Feast of Unleavened Bread, figure of a life of practical holiness, having the blood of the passover lamb (from which it was inseparable) as its starting point, could not be celebrated by those who were still defiled. Thus, this ceremony was affected by these failures; it was not celebrated until the second month, according to Numbers 9:11. God had made provision in His Word beforehand for just such a miserable condition as this, thus granting the priesthood time to sanctify themselves. As for the defilement of the people celebrating the feast, Hezekiah interceded and God gave heed to his prayer. Isn't this deeply touching? This act of disobedience had resulted in the beginning of a plague, somewhat like the disobedience of the Corinthians who ate and drank judgment to themselves (1 Cor. 11:29-30), but "Hezekiah prayed for them saying, Jehovah, who is good, forgive every one that has directed his heart to seek God, Jehovah the God of his fathers, though not according to the purification of the sanctuary. And Jehovah hearkened to Hezekiah, and healed the people." (2 Chron. 30:18-20).
In spite of this incomplete purification, Hezekiah's pressing appeal was heard. "Certain of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem" (2 Chron. 30:11), yet in a general way, when "the couriers passed from city to city through the country of Ephraim and Manasseh, even to Zebulun... they laughed them to scorn and mocked them" (2 Chron. 30:10).
Is it any different in the present day when judgment, much more terrible than Israel's judgment, is about to descend on Christendom? Write as did Hezekiah, and send it everywhere, saying: God's people is one people; let them hasten to gather together to worship. Let them bear witness at the Lord's table of this unity formed by the Holy Spirit; let them purify themselves from every association with a defiled world, and, however great the humiliation, they may recover the blessings of the beginning! Do you think you will find many attentive souls, or will your appeal rather meet with indifference, mockery, and disdain?
This was not a reason for Hezekiah to become discouraged. He had the joy of seeing many Levites, moved with shame, hallowing themselves and taking the place they should never have allowed to be taken away from themselves "according to the law of Moses the man of God" (2 Chron. 30:16). Thus God's Word as it was revealed at that time, became their rule for the service of the Lord.
But what did they think in Israel of these dreamers who, in their Utopias wanted to reconstruct the unity of the people? Wasn't it more reasonable simply to accept things as they were and be content? Doubtless no one went so far as to try to present ruin, captivity, idolatry, and disorder as a development of their fathers' religion. This monstrous pretension was reserved for the final stage of Christendom which terms all the evil it has caused "good" and "spiritual development": an excellent reason which Satan provides the religious world for not humbling itself. Today it seems good and desirable that the escapees of Israel should group themselves under the banner of the calves of Bethel and that the remnant of Judah should group themselves under the banner of Hezekiah. If these escapees, so satisfied with their state, had come to the Passover, they would certainly have found something quite different from that. The night that the Passover was slain in Egypt the people had but one banner, the banner of the Lord, to lead them out of Egypt, through the Red Sea, and into Canaan by way of the wilderness. Hezekiah had no other thought than to reunite God's people under the banner of Jehovah.
The blessed result of his obedience and faithfulness was not long in waiting: "The children of Israel, that were present at Jerusalem, held the feast of unleavened bread seven days with great gladness" (2 Chron. 30:21). "And the whole congregation took counsel to observe other seven days; and they observed the seven days with gladness" (2 Chron. 30:23). "And there was great joy in Jerusalem" (2 Chron. 30:26). Everyone's heart was full and overflowing, for true joy needs to be shared with others. Thus the psalmist said in the Song of the Beloved: "My heart is welling forth with a good matter: I say what I have composed touching the King. My tongue is the pen of a ready writer" (Psa. 45:1).
For one who is redeemed there are thousands of reasons to rejoice: see, for example, John 15:11; 16:24,22; 17:13, but the greatest joy of all is found in contemplation of Christ and His work and in fellowship with Him (1 John 1:4; John 16:22). Whether we see Him as a little child in a manger (Luke 2:10); or contemplate Him as the Lamb of God, the Word become flesh, or as the Bridegroom, associating His bride with Himself (John 3:29); or resurrected and taking His place in the midst of the gathered saints (John 20:20); or ascending to heaven (Luke 24:52); or, symbol of a future scene, entering Jerusalem as king (Luke 19:37); or about to be revealed to His own (1 Pet. 1:8) — joy always overflows in hearts occupied with Him. It is clear that this joy is rarely unmingled (I do not mean to say that it is not "full") as long as we are in this body of weakness and in an environment which so easily distracts our gaze from Him as our sole object; yet nevertheless how great is this joy! But, how His own joy differs from ours! It is manifested in the salvation of the lost, whereas our joy flows from the possession of a perfect Object. His is the joy of the good Shepherd who has found His lost sheep, the joy of the Holy Spirit, the same joy as that of the Father falling on the neck of the prodigal son. When God presents the joy of this labor of love, He does not mention our own joy; it is surely too incomplete and poor to be compared to divine joy! The joy of the prodigal son disappears in the presence of the joy of the Father who embraces him. He rejoices to open His house to His child, to clothe him with the first-born son's robe, and to feed him at His table, but can we imagine the Father's future joy, and that of the Son when He will have all His own around Himself as the fruit of the travail of His soul, and when He will be fully satisfied? "He will rejoice over thee with joy; He will rest in His love; He will exult over thee with singing!" (Zeph. 3:17).
Peace is perhaps even deeper than joy. It is the quiet enjoyment of the presence of God, between whom and us there is no more barrier, nor obstacle, nor veil, nor any question whatsoever to be settled. Peace does not use many words or make many speeches. It is "rest in... love," as our passage in Zephaniah expresses it, whereas joy must unbosom itself, must communicate. Nonetheless joy, in its highest expression, is not the exuberant manifestation of happiness which bursts like a shower of quickly fading fireworks. When a newly converted soul finds salvation, we often see a joy which is delightful to contemplate but which does not last, because the soul, still immature, needs to get to know itself. For joy to be lasting, something greater is needed than to have found salvation; it is necessary to find the Savior, a Person who satisfies all our needs and answers to all the desires of our soul. This is the joy that the apostle recommended to the Philippians, sure that it could never be shaken: "Rejoice in the Lord always!"
Judah and Israel's joy prompted them to prolong the Feast of Unleavened Bread, which they were celebrating, as we have seen, for twice seven days. There is no means more powerful for prolonging a life of practical holiness than joy in the Lord's presence, and on the other hand, nothing sustains this joy like a holy life, separated from all that the world loves and seeks.
At the end of this chapter we find Jehovah's blessed answer to this priestly intercession. "The priests the Levites arose and blessed the people; and their voice was heard, and their prayer came up to His holy habitation, to the heavens" (2 Chron. 30:27). In the midst of ruin the people, no doubt few in number, had regained the order proper to God's house, but had also found the joy of the presence of the Lord in a measure hitherto unknown. And who is to tell us, my brethren in Christ, that our obedience to the Word and the joy that these blessings promised to the faithful have brought us, will not win other souls and will not cause them to desire to be joined to the testimony of the Lord?