Exegetical and Hermeneutical Commentary of 2 Chronicles 31:1

Now when all this was finished, all Israel that were present went out to the cities of Judah, and broke the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

Ch. 2Ch 31:1 (cp. 2Ki 18:4). Destruction of Idolatrous Symbols

1. Israel ] Cp. 2Ch 11:3 (note).

brake the images in pieces, and cut down the groves ] R.V. brake in pieces the pillars, and hewed down the Asherim. Cp. 2Ch 14:3 (note).

threw down ] R.V. brake down.

in Ephraim also ] Apparently the Northern Kingdom had come to an end; cp. 2Ch 30:6; 2Ch 30:9.

utterly destroyed them all] R.V. destroyed them all.

Fuente: The Cambridge Bible for Schools and Colleges

Jerusalem had been cleansed 2Ch 30:14; now the land had to be purged. Hezekiah therefore gave his sanction to a popular movement directed as much against the high places which had been maintained since the times of the patriarchs, as against the remnants of the Baal-worship, or the innovations of Ahaz. See 2Ki 18:4 note. The invasion of the northern kingdom Ephraim and Manasseh by a tumultuous crowd from the southern one, and the success which attended the movement, can only be explained by the state of weakness into which the northern kingdom had fallen (see the note at 2Ch 29:24).

Fuente: Albert Barnes’ Notes on the Bible

2Ch 31:1

Until they had utterly destroyed them all.

Utterly

Mark the word utterly. It is for want of that word that so many men have failed. Many men have cut off the heads of weeds. Any man can do that. The weed is in the root, and the root is not straight down in the earth, so that it can be taken out easily; after a certain depth it ramifies, and care must be taken that we get out every fibre and filament, and having got it out, turn it upside down, and let the sun do the rest. A man has undertaken to abstain from some evil pursuit for a month: he has clipped off the top of the weed and looks just as well as anybody else, but he is not; he has still the root in him, and that must be taken out, though he be half murdered in the process. (J. Parker, D.D.)

Reform must lead to regeneration

To utterly destroy an idol first, even were it possible, would not be lasting. What must come first in the order of time? Religious enthusiasm, religious conviction; deep, intense spiritual fellowship with God; a look into heaven; vital sympathy with the Cross; a purification of hand and life and tongue, and body, soul, and spirit, by the Passover rightly eaten; and then what giants will go forth with axes of lightning to smite pillar and asherah and idol and every vain thing. Men cannot strike finally if they sot only as reformers. Reform is an active word, and is to be regarded with great favour, and is the only word that is permissible under some circumstance; but the greater word is regeneration. Reform that does not point to regeneration is a waxen flower that will melt when the sun is well up in the heavens. (J. Parker, D. D.)

Reform

There are three effects which ought always to follow our solemn assembly on the Lords day. We should go home and–

I. Break in pieces all our images.

1. Self-righteousness.

2. Bacchus.

3. Lust.

4. Business; false measures and false weights.

5. Pride.

II. Cut down the groves. Groves are the places where the images have been set up. There was nothing mark you, positively sinful in the grove; but they have been used for sinful purposes, and therefore down they must come. We would specify–

1. The theatre.

2. The tavern.

3. So-called recreation, dancing, etc.

4. Evil books. Light literature, the moral of which is anything but that of piety and goodness.

III. Throw down the high places and altars, etc. God had said that He would have but one altar, namely, at Jerusalem. There should be a casting down of everything in connection with the true worship that is not according to the law of God and the word of God. (C. H. Spurgeon.)

Then all the children of Israel returned, every man to his possession, unto their own cities.—

Home missionary zeal

In evangelising our own countrymen we must proceed–

I. In the employment of those means which are congenial with the spirit of the dispensation under which we live. The men of Israel were fully justified in doing as described in the text. They lived under a Theocracy, and idolatry was high treason. We live under a different dispensation. The weapons of our warfare are not carnal. To destroy the idolatry which still reigns in our land we must go forth and preach the gospel of Jesus Christ. Hezekiahs proclamation of the Passover and its consequences as described in the preceding chapter suggests how this has to be done.

1. Distinctly (verse 1).

2. Boldly. In spite of ridicule (verse 10).

3. Affectionately (verse 6-9).

4. Prayerfully (verse 18).

II. By ourselves living consistently with the profession we make, and the great cause we have espoused. Our lives must be characterised–

1. By sincerity and uprightness (2Ch 31:20-21).

2. By joy and praise (2Ch 30:21).

3. By self-denial and sacrifice (2Ch 30:24).

III. With a determination to take no rest till the object we have in view is fully accomplished. Until they had utterly destroyed them all. (H. Townley.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER XXXI

The people destroy all traces of idolatry throughout Judah,

Benjamin, Ephraim, and Manasseh, 1.

Hezekiah reforms the state of religion in general; and the

tithes are brought in from all quarters, and proper officers

set over them, 2-13.

They bring to also the freewill-offerings, and regulate the

priests and Levites and their families, according to their

genealogies, 14-19.

Hezekiah does every thing in sincerity and truth, and is

prosperous, 20, 21.

NOTES ON CHAP. XXXI

Verse 1. Brake the images in pieces] This species of reformation was not only carried on through Judah, but they carried it into Israel; whether through a transport of religious zeal, or whether with the consent of Hoshea the Israelitish king, we cannot tell.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

In Ephraim also and Manasseh; either,

1. In those cities belonging to Ephraim and Manasseh, which the kings of Judah had formerly taken from the kings of Israel. Or,

2. In the tribes of Ephraim and Manasseh. For although these were a part of Hosheas kingdom, yet Hezekiah presumed to do this, partly, by virtue of the law of God, to which both Israel and Judah owed subjection, which commanded the extirpation of these things out of the whole land of Canaan; partly, by the special impulse and direction of Gods Spirit, which sometimes did put persons upon heroical and extraordinary actions, not to be drawn into imitation; and partly, because he knew that Hoshea contented himself with the worship of the calves, and did not practise that great idolatry which his predecessors had used, and therefore would patiently suffer the breaking of these images of Baal, and the things belonging to them; which is all that was done at this time.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. all Israel . . . present went outto the cities of JudahThe solemnities of this paschal seasonleft a deep and salutary impression on the minds of the assembledworshippers; attachment to the ancient institutions of their countrywas extensively revived; ardor in the service of God animated everybosom; and under the impulse of the devout feelings inspired by theoccasion, they took measures at the close of the passover forextirpating idolatrous statues and altars out of every city, as atthe beginning of the festival they had done in Jerusalem.

Judah and Benjamindenotethe southern kingdom.

Ephraim also andManassehrefer to the northern kingdom. This unsparingdemolition of the monuments of idolatry would receive allencouragement from the king and public authorities of the former; andthe force of the popular movement was sufficient to effect the sameresults among the tribes of Israel, whatever opposition the power ofHoshea or the invectives of some profane brethren might have made.Thus the reign of idolatry being completely overthrown and the pureworship of God re-established throughout the land, the peoplereturned every one to his own home, in the confident expectationthat, through the divine blessing, they would enjoy a happy future ofnational peace and prosperity.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now when all this was finished,…. The temple cleansed, the priests and Levites sanctified, the passover and feast of unleavened bread observed, and other seven days of rejoicing kept:

all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin; which had been erected by Ahaz, 2Ch 28:2 at or about this time also the brasen serpent was broke to pieces, 2Ki 18:4,

in Ephraim also and Manasseh, until they had utterly destroyed them all; which must be understood of such cities in those tribes that had been taken in former times by the kings of Judah from the kings of Israel; or such as were now in the hands of the Assyrians, who might not concern themselves in matters of religion; or this might be done at the connivance of Hoshea king of Israel, who had no regard to any other idolatry than the worship of the calves; and besides, having met with trouble from the Assyrians, and fearing more, might be willing to have his kingdom cleared of idolatry, in hope the divine displeasure would be removed:

then all the children of Israel returned every man to his possession into their own cities; and not till then, when all monuments of idolatry were removed.

Fuente: John Gill’s Exposition of the Entire Bible

Destruction of the idols and the altars of the high places. Provisions for the ordering and maintenance of the temple worship, and the attendants upon it. – 2Ch 31:1. At the conclusion of the festival, all the Israelites who had been present at the feast ( to be understood as in 2Ch 30:21) went into the cities of Judah, and destroyed all the idols, high places, and altars not only in Judah and Benjamin (the southern kingdom), but also in Ephraim and Manasseh (the domain of the ten tribes), utterly ( , cf. 2Ch 24:10), and only then returned each to his home; cf. 2Ki 18:4.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Hezekiah Destroys Idolatry.

B. C. 726.

      1 Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.   2 And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of the LORD.   3 He appointed also the king’s portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.   4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the LORD.   5 And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.   6 And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the LORD their God, and laid them by heaps.   7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month.   8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.   9 Then Hezekiah questioned with the priests and the Levites concerning the heaps.   10 And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left is this great store.

      We have here an account of what was done after the passover. What was wanting in the solemnities of preparation for it before was made up in that which is better, a due improvement of it after. When the religious exercises of a Lord’s day or a communion are finished we must not think that then the work is done. No, then the hardest part of our work begins, which is to exemplify the impressions of the ordinance upon our minds in all the instances of a holy conversation. So it was here; when all this was finished there was more to be done.

      I. They applied themselves with vigour to destroy all the monuments of idolatry, v. 1. The king had done what he could of this kind (2 Kings xviii. 4), but the people could discover those profane relics which escaped the eye of the king’s officers, and therefore they went out to see what they could do, v. 1. This was done immediately after the passover. Note, The comfort of communion with God should kindle in us a holy zeal and indignation against sin, against every thing that is offensive to God. If our hearts have been made to burn within us at an ordinance, that spirit of burning will consume the dross of corruption. What have I now to do any more with idols? Their zeal here in destroying the images and groves, the high places and altars, appeared, 1. In that they did this, not only in the cities of Judah and Benjamin, but in those of Ephraim and Manasseh. Some think that those cities are meant which had come under the protection and the jurisdiction of the kings of Judah. Others think that, Hoshea king of Israel not forbidding it, their zeal carried them out to the destruction of idolatry even in many parts of his kingdom. At least those that came out of Ephraim and Manasseh to keep the passover (as many did, ch. xxx. 18) destroyed all their own images and groves, and did the like for as many more as they had influence upon or could make interest in for leave to do it. We should not only reform ourselves, but do all we can to reform others too. 2. They destroyed all: they utterly destroyed all; they spared none through favour or affection either to the images or to their worshippers; though ever so ancient, ever so costly, ever so beautiful, and ever so well patronised, yet they must all be destroyed. Note, Those that sincerely set themselves against sin will set themselves against all sin. 3. They would not return to their houses, though they had been long absent, till this was done. They could not be easy, nor think themselves safe, in their cities, as long as the images and groves, those betrayers and destroyers of their country, were left standing. Perhaps the prophet Isaiah pointed to this when, a little before, he spoke of a day in which men should cast away the very idols that they themselves had made. So surprising was this blessed change, Isa 2:20; Isa 31:6; Isa 31:7.

      II. Hezekiah revived and restored the courses of the priests and Levites, which David had appointed and which had of late been put out of course, v. 2. The temple service was put into its proper method again, to run in the old channel. Every man was made to know his work, his place, his time, and what was expected from him. Note, Good order contributes much to the carrying on of a good work. The priests were appointed in their courses for burnt-offerings and peace-offerings; the Levites in their courses were some to minister to the priests, others to give thanks and praise. See 1Ch 23:4; 1Ch 23:5. And all this in the gates or courts of the tents of the Lord. The temple is here called a tent because the temple privileges are movable things and this temple was shortly to be removed.

      III. He appropriated a branch of the revenue of his crown to the maintenance and support of the altar. Though the people were to be at the charge of the daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they should be burdened with the expense, he allowed out of his own estate, or out of his exchequer, for all those offerings, v. 3. It was a generous act of piety, wherein he consulted both God’s honour and his people’s ease, as a faithful servant to him and a tender father to them. Let princes and great men reckon that well bestowed, and set out to the best interest, which they give for the support and encouragement of religion in their country.

      IV. He issued out an order to the inhabitants of Jerusalem first, v. 4 (that those who were nearest the temple, and both saved and got by being so, might give a good example to others), but which was afterwards extended to, or at least admitted by, the cities of Judah, that they should carefully pay in their dues, according to the law, to the priests and Levites. This had been long neglected, which made the work to be neglected (for a scandalous maintenance makes a scandalous ministry); but Hezekiah, having himself been liberal, might with a good grace require his subjects to be just to the temple service. And observe the end he aims at in recovering and restoring to the priests and Levites their portion, that they might be encouraged in the law of the Lord, in the study of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers should be not only maintained, but encouraged, that they should not only be kept to do their work, but that they should also have wherewith to live comfortably, that they may do it with cheerfulness. 2. Yet they are to be maintained, not in idleness, pride, and luxury, but in the law of the Lord, in their observance of it themselves and in teaching others the good knowledge of it.

      V. The people thereupon brought in their tithes very readily. They wanted nothing but to be called upon; and therefore, as soon as the commandment came abroad, the first-fruits and all the holy things were duly brought in, 2Ch 31:5; 2Ch 31:6. What the priests had occasion for, for themselves and their families, they made use of, and the overplus was laid in heaps, v. 6. All harvest-time they were increasing these heaps, as the fruits of the earth were gathered in; for God was to have his dues out of them all. Though a prescription may be pleaded for a modus decimandi–tenth proportion, yet it cannot be pleaded pro non decminado–for the omission of the tenth. When harvest ended they finished their heaps, v. 7. Now here we have, 1. The account given to Hezekiah concerning those heaps. He questioned the priests and Levites concerning them, why they did not use what was paid in, but hoarded it up thus, (v. 9), to which it was answered that they had made use of all they had occasion for, for the maintenance of themselves and their families and for their winter store, and that this was that which was left over and above, v. 10. They did not hoard these heaps for covetousness, but to show what plentiful provision God by his law had made for them, if they could but have it collected and brought in, and that those who conscientiously give God his dues out of their estates bring a blessing upon all they have: Since they began to bring in the offerings the Lord has blessed his people. See for this Hag. ii. 19. “Try me,” says God, “if you will not otherwise trust me, whether, upon your bringing the tithes into the store-house, you have not a blessing poured out upon you,” Mal 3:10; Mal 3:11; Eze 44:30. 2. The acknowledgment which the king and princes made of it, v. 8. They gave thanks to God for his good providence, which gave them something to bring, and his good grace, which gave them hearts to bring it. And they also blessed the people, that is, commended them for their doing well now, without reproaching them for their former neglects. It is observable that after they had tasted the sweetness of God’s ordinance, in the late comfortable passover, they were thus free in maintaining the temple service. Those that experience the benefit of a settled ministry will not grudge the expense of it.

Fuente: Matthew Henry’s Whole Bible Commentary

2Ch 31:1

Second Chronicles – Chapter 31

More Reformation-Verses 1-10

When the Passover and feast of unleavened bread were past the people proved they had been truly re-dedicated to the worship of the Lord, by their deeds which followed. They went throughout the cities of Judah and Benjamin breaking down the idol images the previous generations had erected, clearing the pagan groves, destroying the high places. So zealous were they that their efforts at continued reform spilled over into the northern kingdom, and many cities and sites in the tribes of Ephraim and Manasseh were rid of their idolatrous shrines. The zealots did not return to their homes until all this was accomplished.

Hezekiah also took further steps to see that the revival continued. He reinstituted the priests and Levites in their courses to make the burnt offerings and peace offerings, and to praise and to give thanks to the Lord in His gates. The king restored the royal portion due the temple, by supplying again the animals for the morning and evening burnt sacrifices. He also contributed for sabbaths, new moons (first days of each month), and set feasts just as the law specified. He further required that the people of Jerusalem give of their substance the portion due to the priests of the Lord, that these ministers of the sanctuary might be encouraged in the work the Lord had given them to do.

The people responded in like manner. They brought the firstfruits of their grain, wine, oil, honey, and everything grown in their fields. It was very great abundance which they brought to the temple. There was not room enough in the storerooms of the house of God for it. Not only did they bring produce, but also such animals as sheep or cattle, for the tithe included them. The produce began to be piled up in the court, a process which continued from the third to the seventh month. The king and his princes were gratified by this willingness of the people. It was much like it was in the days in the wilderness when Israel was building the tabernacle (Exo 36:5-7).

Hezekiah and the princes came to the temple, saw the heaps the people had piled up there, and offered thanks to the Lord for it. They spoke with the priests concerning the matter and found that ever since the people began to respond, from the efforts of the Passover revival, there had been enough for the sustenance of the Levitical servants of the temple. In fact, there was all this plenteousness which remained, an evidence of the Lord’s blessing on the people which enabled them to give so magnanimously. God has always abundantly blessed those who sincerely worship Him (see Mal 3:10; Lu 6:38).

Fuente: Garner-Howes Baptist Commentary

THE SECOND BOOK OF CHRONICLES

IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.

The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.

Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.

It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.

SOLOMON AND THE TEMPLE

The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).

The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:

First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.

The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).

It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.

The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,

O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:

Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.

Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).

Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).

Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.

Then he concludes in a more personal petition to Him:

Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:

Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).

These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.

The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.

Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,

It was a true report which I heard in mine own land of thine acts, and of thy wisdom:

Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.

Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.

Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).

The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.

Then, as if the task of telling all was too great, we have this record,

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?

And Solomon reigned in Jerusalem over all Israel forty years.

And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).

It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.

REHOBOAM AND THE DIVISION

The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.

The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,

My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).

It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.

Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.

The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.

Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.

The man of many favors may forget God.

When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).

What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.

THE HISTORY OF JUDAH

Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.

The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.

Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.

The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.

The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.

There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.

When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).

Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL NOTES.] Destruction of idolatry (2Ch. 31:1); H. appoints courses and contributions (2Ch. 31:2-10); and arranges the chambers and officers (2Ch. 31:11-21).

2Ch. 31:1.Idol. destroyed (cf. 2Ki. 18:4). After festival, all Judah and Benj., i.e. from southern kingdom; in Eph. and Man., i.e., in northern kingdom. Images, statues of Baal; groves, stocks representing Ashtaroth (2Ch. 14:3); utterly destroyed, had made an end.

2Ch. 31:2-10.H. appoints courses and contributions. Courses as appointed by David (1Ch. 23:6; 1Ch. 24:1). The tents, i.e., within the gates (precincts) of the Temple. 2Ch. 31:3. Kings portion. H. set example in giving tithes (cf. ch. 2Ch. 32:27-29 for what possession consisted). 2Ch. 31:4. Portion. Having set example, people called to do their part. Priests, i.e., first-fruits (Num. 18:12-18) and tithe (ib. 2124); encouraged, i.e., that they, priests and Levites, might devote themselves wholly to their proper work, the service of sanctuary and teaching of Gods law (ch. 2Ch. 17:7-9), and not engage in secular occupations (cf. Neh. 13:10-14) [Speak. Com.]. 2Ch. 31:5. Improved state of feeling stirred up to generosity; honey (dates), and tithes brought from Israel in Jerusalem. Others (2Ch. 31:6) in country districts brought first-fruits and tithe of sheep and oxen; heaps upon heaps. 2Ch. 31:7. Seventh month, which completed the harvesting. 2Ch. 31:9. Questioned. Whether all he saw was sufficient to maintain priests and Levites. 2Ch. 31:10. Azar., possibly A. of ch. 2Ch. 26:17; replied that there was enough, and that the people were grateful to Jehovah for his goodness.

2Ch. 31:11-20.H. provides store-chambers and officers. Chambers (storehouses) always among rooms (1Ki. 6:5) or among outer buildings attached to courts. But disused of late years, required to be prepared afresh. Faithfully, acting carefully and honestly, not appropriating for common use (ch. 2Ch. 19:9). Shimei (ch. 2Ch. 29:14). 2Ch. 31:13. Jehiel and Mah. (ch. 2Ch. 29:14). 2Ch. 31:14. Doorkeeper toward east (1Ch. 9:18); freewill, i.e., voluntary offerings to God (Deu. 12:17); holy things, portion of sin-offerings, which had to be eaten by priests in a holy place (Lev. 6:10-22; Lev. 7:6). 2Ch. 31:15. Six Levites situated in cities of priests to distribute to priestly families, old or young, great or small, their due share of temple offerings. Those at Jerusalem obtained their share at the temple. 2Ch. 31:17. The writer here proceeds to state nature of lists which guided officers who made distributions. Three enumeratedone of priests made out according to families; one of Levites, including all above twenty years of age, and made out according to courses; and a third of priestly and Levitical families, containing wives, sons, and daughters of both priests and Levites indiscriminately [Speak. Com.]. 2Ch. 31:19. In fields, not even country priests and Levites neglected.

2Ch. 31:20-21.Hez.s thoroughness. Good acting as servant of Jehovah; integrity and benevolence attested. All his heart, a perfect heart (cf. ch. 2Ch. 19:9; 2Ki. 20:3; Isa. 38:3).

HOMILETICS

A POPULAR MOVEMENT.2Ch. 31:1

Many indications in this history that the power of Hebrew kings over people was not so arbitrary as that of Eastern monarchs in general. Here the people began a movement, a revival, which ended in destruction of high places, and establishment of one form of worship.

I. The enthusiasm from which it sprang. Not mere excitement, not violence and tumult, but holy fervour. Iconoclasm came from religious enthusiasm; inspiration from God (en and theos). Different from the wild fanaticism of heathen gods. All reform from deep religious conviction, from real intercourse with God. The heart must be filled before the hand can strike.

II. The extent to which it reached. Jerusalem cleansed before Passover, and all signs of idolatry removed. Now the land had to be purged. In the northern and southern kingdoms the movement spread. Amendment must begin in the heart first, the centre and source of action; outward sins may be forsaken, and the heart unrenewed. Cleanse your heart, and then make your ways and your doings good.

III. The thoroughness with which it was finished. They began and made a complete finish; did not give up, nor act partially, all was finished. Destruction entire. Statues broken in pieces, the groves cut down. High places, time-honoured centres removed; altars, and all remnants of idolatry, utterly destroyed. Every evil must be forsaken, no sin spared through favour or affection. Ephraim shall say, What have I to do any more with idols?

IV. The national peace which resulted from its completion. Then the children of Israel returned, &c. Though long absent, they could not return and feel secure, every man in his possession, until images were destroyed. Idols no longer their gods and defence. They returned to Him from whom they had deeply revolted. For in that day every man cast away his idols of silver, and his idols of gold, which his own hands had made unto him for a sin (Isa. 31:7; Isa. 2:20).

HEZEKIAH ESTABLISHES ORDERLY PERFORMANCE OF TEMPLE WORSHIP.2Ch. 31:2-10

H. now turns attention to public worship, suspension of which had disarranged the courses appointed by David, which were intended to relieve each other in perpetual succession (1Ch. 23:6; 1Ch. 24:1)

I. The arrangement of priests and Levites in courses. The order settled afresh in which they should undertake their parts of service. Every man found his work, put into his place, and made to contribute to the whole. Levites after their courses; priests for burnt-offerings and for peace-offerings, and Levites to minister to priests, or give thanks and praise. But place, time, and position nothing without heart. They must represent the man himself. Allegiance to God inspires worship, and worship inspires and sanctions duty. No motives so strong and overpowering as those which worship kindles and sustains; self-approbation, self-respect, regard for esteem of others fail to take hold of conscience and life. Faith in the ever-present God, actual communion with the Father of Spirits, will create homage in worship, and faithfulness in sanctuary work.

II. The commands for payment of dues from the people. When every one had his proper place assigned him, an edict was issued for the regular payment of dues for revenues of the temple.

1. The king set an example. Contributions from privy purse and royal estate to defray expenses of altar. A generous act, honouring God, and relieving his people; after the example of David and Solomon before him (ch. 2Ch. 8:14; 1Ki. 9:25). Kings not exempt; may be noble examples of liberality and duty to their subjects.

2. The people responded to the call. Formerly the sacred tribute entirely neglected or withheld by the people because misappropriated by idolatrous princes; now improved state of public feeling prompts to ready compliance. First-fruits and tithes poured in from all parts of Judah and Israel, which astonished the king, proved sufficient for the priests, and expressed gratitude to God, whose law was obeyed (cf. Exo. 23:19; Num. 18:21), who had crowned the year with his goodness and mercy. Loyal hearts secure liberal contributions; liberal contributions will secure Gods blessing. Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven and pour (empty) you out a blessing, that there shall not be room enough to receive it.

HEZEKIAHS PROVISION OF STORE CHAMBERS.2Ch. 31:11-19

I. Chambers Were prepared. Storehouses, granaries, or cellars. Old ones had fallen into decay and needed repairing or fresh ones built. Tithes and offerings not left exposed in heaps and disorder, liable to be wasted or taken away, but preserved, consecrated to right use. People encouraged when their contributions are well received and properly used.

II. Officers were appointed to distribute Stores. Officers chosen for different departments, and distribution made by courses according to three lists of priestly families.

1. Impartial distribution. As well to the great as to the small. Those near, in actual attendance (2Ch. 31:17), and those in the fields of the suburbs were not overlooked (2Ch. 31:19).

2. Conscientious distribution. One list of priests made out according to families; one of Levites, including all above twenty years of age, and made out according to courses; and a third of priestly and Levitical families containing wives, sons, and daughters of both priests and Levites indiscriminately. They sanctified themselves, conscientiously devoted themselves to their duties, in their (trust) set office, in confidence of support, and were not disappointed. Attend to my duties, said Queen Elizabeth to a courtier, and I will attend to thy wants.

HEZEKIAHS THOROUGHNESS IN GODS SERVICE.2Ch. 31:20-21

Other kings good, did right as Solomon, Asa, Jehoshaphat, Joash, and Amaziah, but fell away from God. Hezekiah remained firm to the last, and prospered in all things.

I. The work he performed. He displayed qualities of a constitutional sovereign, restored cities and institutions of the land, and gained renown equal to his predecessors. His work summarised

1. In temple service.
2. In the law.
3. In the commandments.

II. The spirit in which he performed it.

1. A spirit of impartiality. Not religious merely at home and in the temple, but before his people, throughout all Judah.

2. A spirit of integrity. He was faithful to God like Abraham, and could appeal to divine justice. He wrought that which was good, and right, and truth before the Lord his God.

3. A spirit of zeal. He did it with all his heart, a heart filled with earnestness and sincerity, and not shared or swayed with rival deities (1Ki. 11:4).

III. The blessing of God which followed its performance. And prospered. In expeditions and in all undertakings the Lord was with him. He had enormous wealth, shared in authority over northern kingdom, and had great influence over surrounding nations (cf. 2Ki. 18:7; 2Ch. 32:22-29). Regard to Gods glory will secure honour here and reward hereafter.

The text speaks of work. Only adopt Hezekiahs plan, and in every work that you begin to do with all your heart, you may prosper. I. We learn from Hezekiah a lesson of concentration of energy. He did not begin half a dozen things at once, and drivel his energy away upon them; he did not commence one thing till he had finished another. II. Method and punctuality, too, seem to be indirectly hinted at in the text, and they are almost indispensable to prosperity. III. But the great lesson we learn from the text is the value of thoroughness in doing whatever we undertake with our whole heart and doing it well. Do nothing as if it were trifling; if it be so, it is unworthy of you. IV. Emulate Hezekiahs ardent and consistent piety. He stands in the front rank among the saints of Scripture as a man of prayer. Every difficulty and trouble he took straight to God, and spread it out before Him [J. Thain Davidson].

HOMILETIC HINTS AND SUGGESTIONS

2Ch. 31:1. Religion at home. Well to attend public worship, but show piety at home.

1. Not in temples and cathedrals, churches and chapels, in ritual and forms.
2. Not at feasts, in excitement, numbers, and haste.
3. Not in organisations and agencies. In quietness and domestic duty; before friends and your own family. Display the good received in ordinances in the strength and example of home. Go home to thy friends and tell them how great things the Lord hath done for thee.

2Ch. 31:2. Gates of the tentlit., the camps of the Lord. Jehovahs camp. Fitly compared to a camp, for the watch and ward there kept by the priests, and for the convention of the people thither, as to their rendezvous, to pray, which is the chief service of our spiritual warfare [Trapp]. I. Its orderly arrangements. II. Its sure defences. III. Its enlisted tribes. IV. Its central worship. V. Its great commander.

2Ch. 31:2-5. Priestly maintenance.

1. Due from all those near the temple at Jerusalem, those in cities of Judah.
2. Due according to the law of God.
3. Due that they might devote themselves entirely to their proper work, the service of the sanctuary and the exposition of the law, and not engage in secular occupations (cf. Neh. 13:10-14).

2Ch. 31:8. They bleated the Lord. The source of all good.

1. For a bountiful year.
2. For disposition to consecrate its gifts.

3. For abundance which is left (2Ch. 31:10). Nothing should be wasted, only right use of everything brings blessings.

ILLUSTRATIONS TO CHAPTER 31

2Ch. 31:1. Reform. Men cannot strike finally if they only act as reformers. Reform is an active word, and is to be regarded with great favour, and is the only word that is permissible under some circumstances; but the greater word is regeneration. Reform that does not point to regeneration is a waxen flower that will melt when the sun is well up in the heavens. It is not in man to regenerate, therefore; this is the mystery of Gods action in the soul. When the man is new the action will be new. The great process does not begin with the action, but with the soul. Make the tree good, then the fruit will be good [Dr. Parker].

2Ch. 31:2-10. Service maintained. This careful and bountiful provision is painfully deficient in present church economics, but manifestly essential to liberal and cheerful giving. No rate of giving to God, short of sacrifice, is worthy of those who are redeemed by the priceless sacrifice of a Saviours blood, or is adequate to the vast requirements of a ruined world [J. Ross].

2Ch. 31:20-21. All his heart. Let us take heed we do not sometimes call that zeal for God and his gospel which is nothing else than our own tempestuous and stormy passion. True zeal is a sweet, heavenly, and gentle flame which maketh us active for God, but always within the sphere of love [Cudworth]. Prosperity. Hezekiah prospered. God walks with the good man. God rewards enthusiasm. We do not throw our divinely-inspired passion away to a cold, selfish world. Our passion may appear to be frenzy, enthusiasm, insanity, but the reply is before us, we can return to it, and if we can return with a sound heart, blessed are we; then we can say with moral emphasis, If we be beside ourselves it is to God. May we understand what it is to eat the passover, and having eaten it, to rise with moral dignity, that we may smite every unholy thing and go about our whole business with a united heart, expecting the blessing of God which created the enthusiasm daily to sustain its holy fury [Dr. Parker].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

14. THE REIGN OF HEZEKIAH (2932)

TEXT

2Ch. 29:1. Hezekiah began to reign when he was five and twenty years old; and he reigned nine and twenty years in Jerusalem: and his mothers name was Abijah, the daughter of Zechariah 2. And he did that which was right in the eyes of Jehovah, according to all that David his father had done. 3. He in the first year of his reign, in the first month, opened the doors of the house of Jehovah, and repaired them. 4. And he brought in the priests and the Levites, and gathered them together into the broad place on the east, 5. and said unto them, Hear me, ye Levites; now sanctify yourselves, and sanctify the house of Jehovah, the God of your fathers, and carry forth the filthiness out of the holy place. 6. For our fathers have trespassed, and done that which was evil in the sight of Jehovah our God, and have forsaken him, and have turned away their faces from the habitation of Jehovah, and turned their backs. 7. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offerings in the holy place unto the God of Israel. 8. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and he hath delivered them to be tossed to and fro, to be an astonishment, and a hissing, as ye see with your eyes. 9. For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. 10. Now it is in my heart to make a covenant with Jehovah, the God of Israel, that his fierce anger may turn away from us. 11. My sons, be not now negligent; for Jehovah hath chosen you to stand before him, to minister unto him, and that ye should be his ministers, and burn incense.

12. Then the Levites arose, Mahath, the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites; and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehallelel; and of the Gershonites, Joah the son of Zimmah, and Eden the son of Joah; 13. and of the sons of Elizaphan, Shimri and Jeuel; and of the sons of Asaph, Zechariah and Mattaniah; 14. and of the sons of Heman, Jehuel and Shimei; and of the sons of Jeduthun, Shemaiah and Uzziel. 15. And they gathered their brethren, and sanctified themselves, and went in, according to the commandment of the king by the words of Jehovah, to cleanse the house of Jehovah. 16. And the priests went in unto the inner part of the house of Jehovah, to cleanse it, and brought out all the uncleanness that they found in the temple of Jehovah into the court of the house of Jehovah. And the Levites took it, to carry it out abroad to the brook Kidron. 17. Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of Jehovah; and they sanctified the house of Jehovah in eight days: and on the sixteenth day of the first month they made an end. 18. Then they went in to Hezekiah the king within the palace, and said, We, have cleansed all the house of Jehovah, and the altar of burnt-offering, with all the vessels thereof, and the table of showbread with all the vessels thereof. 19. Moreover all the vessels, which king Ahaz in his reign did cast away when he trespassed, have we prepared and sanctified; and, behold, they are before the altar of Jehovah.
20. Then Hezekiah the king arose early, and gathered the princes of the city, and went up to the house of Jehovah. 21. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of Jehovah. 22. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: and they killed the rams, and sprinkled the blood upon the altar: they killed also the lambs, and sprinkled the blood upon the altar. 23. And they brought near the he-goats for the sin-offering before the king and the assembly; and they laid their hands upon them: 24. and the priests killed them, and they made a sin-offering with their blood upon the altar; to make atonement for all Israel; for the king commanded that the burnt-offering and the sin-offering should be made for all Israel.
25. And he set the Levites in the house of Jehovah with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the kings seer, and Nathan the prophet; for the commandment was of Jehovah by his prophets. 26. And the Levites stood with the instruments of David, and the priests with the trumpets. 27. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of Jehovah began also, and the trumpets, together with the instruments of David king of Israel. 28. And all the assembly worshiped, and the singers sang, and the trumpeters sounded; all this continued until the burnt-offering was finished.
29. And when they had made an end of offering, the king and all that were present with him bowed themselves and worshiped. 30. Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshiped.
31. Then Hezekiah answered and said, Now ye have consecrated yourselves unto Jehovah: come near and bring sacrifices and thank-offerings into the house of Jehovah. And the assembly brought in sacrifices and thank-offerings; and as many as were of a willing heart brought burnt-offerings. 32. And the number of the burnt-offerings which the assembly brought was threescore and ten bullocks, a hundred rams, and two hundred lambs: all these were for a burnt-offering to Jehovah. 33. And the consecrated things were six hundred oxen and three thousand sheep. 34. But the priests were too few, so that they could not flay all the burnt-offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the priests had sanctified themselves; for the Levites were more upright in heart to sanctify themselves than the priests. 35. And also the burnt-offerings were in abundance, with the fat of the peace-offerings, and with the drink-offerings for every burnt-offering. So the service of the house of Jehovah was set in order. 36. And Hezekiah rejoiced, and all the people, because of that which God had prepared for the people: for the thing was done suddenly.

2Ch. 30:1. And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to keep the passover unto Jehovah, the God of Israel. 2. For the king had taken counsel, and his princes, and all the assembly in Jerusalem, to keep the passover in the second month. 3. For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem. 4. And the thing was right in the eyes of the king and of all the assembly. 5. So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto Jehovah, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is written. 6. So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto Jehovah, the God of Abraham, Isaac, and Israel, that he may return to the remnant that are escaped of you out of the hand of the kings of Assyria. 7. And be not ye like your fathers, and like your brethren, who trespassed against Jehovah, the God of their fathers, so that he gave them up to desolation, as ye see. 8. Now be ye not stiffnecked, as your fathers were; but yield yourselves unto Jehovah, and enter into his sanctuary, which he hath sanctified for ever, and serve Jehovah your God, that his fierce anger may turn away from you. 9. For if ye turn again unto Jehovah, your brethren and your children shall find compassion before them that led them captive, and shall come again into this land: for Jehovah your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.

10. So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. 11. Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. 12. Also upon Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Jehovah.
13. And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly. 14. And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. 15. Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of Jehovah. 16. And they stood in their place after their order, according to the law of Moses the man of God: the priests sprinkled the blood which they received of the hand of the Levites. 17. For there were many in the assembly that had not sanctified themselves: therefore the Levites had the charge of assembly that had not sanctified themselves: therefore the Levites had the charge of killing passovers for every one that was not clean, to sanctify them unto Jehovah. 18. For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Jehovah pardon every one 19. that setteth his heart to seek God, Jehovah, the God of his fathers, though he be not cleansed according to the purification of the sanctuary. 20. And Jehovah hearkened to Hezekiah, and healed the people. 21. And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites 22. And Hezekiah spake comfortably unto all the Levites that had good understanding in the 22. And Hezekiah spake comfortably unto all the Levites that had good understanding in the service of Jehovah. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and making confession to Jehovah, the God of their fathers.
23. And the whole assembly took counsel to keep other seven days; and they kept other seven days with gladness. 24. For Hezekiah king of Judah did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves. 25. And all the assembly of Judah, with the priests and the Levites, and all the assembly that came out of Israel, and the sojourners that came out of the land of Israel, and that dwelt in Judah, rejoiced. 26. So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem. 27. Then the priests, the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy habitation, even unto heaven.

2Ch. 31:1. Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake in pieces the pillars, and hewed down the Asherim, and brake down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

2. And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, both the priests and the Levites, for burnt-offerings and for peace-offerings, to minister, and to give thanks, and to praise in the gates of the camp of Jehovah. 3. He appointed also the kings portion of his substance for the burnt-offerings, to wit, for the morning and evening burnt-offerings, and the burnt-offering for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of Jehovah. 4. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of Jehovah. 5. And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of grain, new wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. 6. And the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of dedicated things which were consecrated unto Jehovah their God, and laid them by heaps. 7. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. 8. And when Hezekiah and the princes came and saw the heaps, they blessed Jehovah, and his people Israel. 9. Then Hezekiah questioned the priests and the Levites concerning the heaps. 10. And Azariah the chief priest, of the house of Zadok, answered him and said, Since the people began to bring the oblations into the house of Jehovah, we have eaten and had enough, and have left plenty; for Jehovah hath blessed his people; and that which is left is this great store.
11. Then Hezekiah commanded to prepare chambers in the house of Jehovah; and they prepared them; 12. and they brought in the oblations and the tithes and the dedicated things faithfully. And over them Conaniah the Levite was ruler, and Shimei his brother was second; 13. and Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Conaniah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God. 14. And Kore the son of Imnah the Levite, the porter at the east gate, was over the freewill-offerings of God, to distribute the oblations of Jehovah, and the most holy things. 15. And under him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their office of trust, to give to their brethren by courses, as well to the great as to the small: 16. besides them that were reckoned by genealogy of males, from three years old and upward, even every one entered into the house of Jehovah, as the duty of every day required, for their service in their offices according to their courses; 17. and them that were reckoned by genealogy of the priests by their fathers houses, and the Levites from twenty years old and upward, in their offices by their courses; 18. and them that were reckoned by genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their office of trust they sanctified themselves in holiness. 19. Also for the sons of Aaron the priests, that were in the fields of the suburbs of their cities, in every city, there were men that were mentioned by name, to give portions to all the males among the priests, and to all that were reckoned by genealogy among the Levites.
20. And thus did Hezekiah throughout all Judah; and he wrought that which was good and right and faithful before Jehovah his God. 21. And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

2Ch. 32:1. After these things, and this faithfulness, Sennacherib, king of Assyria came, and entered into Judah, and encamped against the fortified cities, and thought to win them for himself. 2. And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, 3. he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city; and they helped him. 4. So there was gathered much people together, and they stopped all the fountains, and the brook that flowed through the midst of the land, saying, Why should the kings of Assyria come, and find much water? 5. And he took courage, and built up all the wall that was broken down, and raised it up to the towers, and the other wall without, and strengthened Millo in the city of David, and made weapons and shields in abundance. 6. And he set captains of war over the people and gathered them together to him in the broad place at the gate of the city, and spake comfortably to them, saying, 7. Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a greater with us than with him: 8. with him is an arm of flesh; but with us is Jehovah our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

9. After this did Sennacherib king of Assyria send his servants to Jerusalem (now he was before Lachish, and all his power with him), unto Hezekiah king of Judah, and unto Judah that were at Jerusalem, saying, 10. Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide the siege in Jerusalem? 11. Doth not Hezekiah persuade you, to give you over to die by famine and by thirst, saying, Jehovah our God will deliver us out of the hand of the king of Assyria? 12. Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and upon it shall ye burn incense? 13. Know ye not what I and my fathers have done unto all the peoples of the lands? Were the gods of the nations of the lands in any wise able to deliver their land out of my hand? 14. Who was there among all the gods of those nations which my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver you out of my hand? 15. Now therefore let not Hezekiah deceive you, nor persuade you after this manner, neither believe ye him; for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand?
16. And his servants spake yet more against Jehovah God, and against his servant Hezekiah. 17. He wrote also letters, to rail on Jehovah, the God of Israel, and to speak against him, saying, As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand. 18. And they cried with a loud voice in the Jews language unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city. 19. And they spake of the God of Jerusalem, as of the gods of the peoples of the earth, which are the work of mens hands.
20. And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. 21. And Jehovah sent an angel, who cut off all the mighty men of valor, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth from his own bowels slew him there with the sword. 22. Thus Jehovah saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all others, and guided them on every side. 23. And many brought gifts unto Jehovah to Jerusalem, and precious things to Hezekiah king of Judah; so that he was exalted in the sight of all nations from thenceforth.
24. In those days Hezekiah was sick even unto death: and he prayed unto Jehovah; and he spake unto him, and gave him a sign. 25. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. 26. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah.
27. And Hezekiah had exceeding much riches and honor: and he provided him treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of goodly vessels; 28. store-houses also for the increase of grain and new wine and oil; and stalls for all manner of beasts, and flocks in folds. 29. Moreover he provided him cities, and possessions of flocks and herds in abundance; for God had given him very much substance. 30. This same Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David. And Hezekiah prospered in all his works. 31. Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.
32. Now the rest of the acts of Hezekiah, and his good deeds; behold, they are written in the vision of Isaiah the prophet the son of Amoz, in the book of the kings of Judah and Israel. 33. And Hezekiah slept with his fathers, and they buried him in the ascent of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honor at his death. And Manasseh his son reigned in his stead.

PARAPHRASE

2Ch. 29:1. Hezekiah was twenty-five years old when he became the king of Judah, and he reigned twenty-nine years, in Jerusalem. His mothers name was Abijah, the daughter of Zechariah 2. His reign was a good one in the Lords opinion, just as his ancestor Davids had been. 3. In the very first month of the first year of his reign, he reopened the doors of the Temple and repaired them. 4, 5. He summoned the priests and Levites to meet him at the open space east of the Temple, and addressed them thus: Listen to me, you Levites. Sanctify yourselves and sanctify the Temple of the Lord God of your ancestorsclean all the debris from the holy place. 6. For our fathers have committed a deep sin before the Lord our God; they abandoned the Lord and his Temple and turned their backs on it. 7. The doors have been shut tight, the perpetual flame has been put out, and the incense and burnt offerings have not been offered. 8. Therefore the wrath of the Lord has been upon Judah and Jerusalem. He has caused us to be objects of horror, amazement, and contempt, as you see us today. 9. Our fathers have been killed in war, and our sons and daughters and wives are in captivity because of this. 10. But now I want to make a covenant with the Lord God of Israel so that his fierce anger will turn away from us. 11. My children, dont neglect your duties any longer, for the Lord has chosen you to minister to him and to burn incense.

12. 13, 14. Then the Levites went into action: From the Kohath clan, Mahath (son of Amasai) and Joel (son of Azariah); From the Merari clan, Kish (son of Abdi) and Azariah (son of Jehallelel); From the Gershon clan, Joah (son of Zimmah) and Eden (son of Joah). From the Elizaphan clan, Shimri and Jeuel; From the Asaph clan, Zechariah and Mattaniah; From the Hamanite clan, Jehuel and Shime-i; From the Jeduthun clan, Shemaiah and Uzziel. 15. They in turn summoned their fellow Levites and sanctified themselves, and began to clean up and sanctify the Temple, as the king (who was speaking for the Lord) had commanded them. 16. The priests cleaned up the inner room of the Temple, and brought out into the court all the filth and decay they found there. The Levites then carted it out to the brook Kidron. 17. This all began on the first day of April, and by the eighth day they had reached the outer court, which took eight days to clean up, so the entire job was completed in sixteen days. 18. Then they went back to the palace and reported to King Hezekiah, We have completed the cleansing of the Temple and of the altar of burnt offerings and of its accessories, also the table of the Bread of the Presence and its equipment. 19. Whats more, we have recovered and sanctified all the utensils thrown away by King Ahaz when he closed the Temple. They are beside the altar of the Lord.
20. Early the next morning, King Hezekiah went to the Temple with the city officials, 21. taking seven young bulls, seven rams, seven lambs, and seven male goats for a sin offering for the nations and for the Temple. He instructed the priests, the sons of Aaron, to sacrifice them on the altar of the Lord. 22. So they killed the young bulls, and the priests took the blood and sprinkled it on the altar, and they killed the rams and sprinkled their blood upon the altar, and did the same with the lambs. 23. The male goats for the sin offering were then brought before the king and his officials, who laid their hands upon them. 24. Then the priests killed the animals and made a sin offering with their blood upon the altar, to make atonement for all Israel as the king had commandedfor the king had specified that the burnt offering and sin offering must be sacrificed for the entire nation.
25, 26. He organized Levites at the Temple into an orchestral group, using cymbals, psalteries, and harps. This was in accordance with the directions of David and the prophets Gad and Nathanwho had received their instructions from the Lord. The priests formed a trumpet corps. 27. Then Hezekiah ordered the burnt offerings to be placed upon the altar, and as the sacrifice began, the instruments of music began to play the songs of the Lord, accompanied by the trumpets. 28. Throughout the entire ceremony everyone worshiped the Lord as the singers sang and the trumpets blew. 29. Afterwards the king and his aides bowed low before the Lord in worship. 30. Then King Hezekiah ordered the Levites to sing before the Lord some of the psalms of David and of the prophet Asaph, which they gladly did, and bowed their heads and worshiped.
31. The consecration ceremony is now ended, Hezekiah said. Now bring your sacrifices and thank offerings. So the people from every part of the nation brought their sacrifices and thank offerings, and those who wished to, brought burnt offerings too, 32, 33. In all, there were 70 young bulls for burnt offerings, 100 rams, and 200 lambs. In addition, 600 oxen and 3,000 sheep were brought as holy gifts. 34. But there were too few priests to prepare the burnt offerings so their brothers the Levites helped them until the work was finishedand until more priests had reported to workfor the Levites were much more ready to sanctify themselves than the priests were. 35. There was an abundance of burnt offerings, and the usual drink offering with each, and many peace offerings. So it was that the Temple was restored to service, and the sacrifices offered again. 36. And Hezekiah and all the people were very happy because of what God had accomplished so quickly.

2Ch. 30:1. King Hezekiah now sent letters throughout all of Israel, Judah, Ephraim, and Manasseh, inviting everyone to come to the Temple at Jerusalem for the annual Passover celebration. 2, 3. The king, his aides, and all the assembly of Jerusalem had voted to celebrate the Passover in May this time, rather than at the normal time in April, because not enough priests were sanctified at the earlier date, and there wasnt enough time to get notices out. 4. The king and his advisors were in complete agreement in this matter, 5. so they sent a Passover proclamation throughout Israel, from Dan to Beer-sheba, inviting everyone. They had not kept it in great numbers as prescribed. 6. Come back to the Lord God of Abraham, Isaac, and Israel, the kings letter said, so that he will return to us who have escaped from the power of the kings of Assyria. 7. Do not be like your fathers and brothers who sinned against the Lord God of their fathers and were destroyed. 8. Do not be stubborn, as they were, but yield yourselves to the Lord and come to his Temple which he has sanctified forever, and worship the Lord your God so that his fierce anger will turn away from you. 9. For if you turn to the Lord again, your brothers and your children will be treated mercifully by their captors, and they will be able to return to this land. For the Lord your God is full of kindness and mercy and will not continue to turn away his face from you if you return to him.

10. So the messengers went from city to city throughout Ephraim and Manasseh and as far as Zebulun. But for the most part they were received with laughter and scorn; 11. However, some from the tribes of Asher, Manasseh, and Zebulun turned to God and came to Jerusalem. 12. But in Judah the entire nation felt a strong, God-given desire to obey the Lords direction as commanded by the king and his officers.
13. And so it was that a very large crowd assembled at Jerusalem in the month of May for the Passover celebration. 14. They set to work and destroyed the heathen altars in Jerusalem, and knocked down all the incense altars, and threw them into Kidron Brook. 15. On the first day of May the people killed their Passover lambs. Then the priests and Levites became ashamed of themselves for not taking a more active part, so they sanctified themselves and brought burnt offerings into the Temple. 16. They stood at their posts as instructed by the law of Moses the man of God; and the priests sprinkled the blood received from the Levites. 17, 18, 19. Since many of the people arriving from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially impure because they had not undergone the purification rites, the Levites killed their Passover lambs for them, to sanctify them. Then King Hezekiah prayed for them and they were permitted to eat the Passover anyway, even though this was contrary to Gods rules. But Hezekiah said, May the good Lord pardon everyone who determines to follow the Lord God of his fathers, even though he is not properly sanctified for the ceremony. 20. And the Lord listened to Hezekiahs prayer and did not destroy them. 21. So the people of Israel celebrated the Passover at Jerusalem for seven days with great joy. Meanwhile the Levites and priests praised the Lord with music and cymbals day after day. 22. (King Hezekiah spoke very appreciatively to the Levites of their excellent music.) So, for seven days the observance continued, and peace offerings were sacrificed, and the people confessed their sins to the Lord God of their fathers.
23. The enthusiasm continued, so it was unanimously decided to continue the observance for another seven days. 24. King Hezekiah gave the people 1,000 young bulls for offerings, and 7,000 sheep; and the princes donated 1,000 young bulls and 10,000 sheep. And at this time another large group of priests stepped forward and sanctified themselves. 25. Then the people of Judah, together with the priests, the Levites, the foreign residents, and the visitors from Israel, were filled with deep joy. 26. For Jerusalem hadnt seen a celebration like this one since the days of King Davids son Solomon. 27. Then the priests and Levites stood and blessed the people, and the Lord heard their prayers from his holy temple in heaven.

2Ch. 31:1. Afterwards a massive campaign against idol worship was begun. Those who were at Jerusalem for the Passover went out to the cities of Judah, Benjamin, Ephraim, and Manasseh and tore down idol altars, the obelisks, shame-images, and other heathen centers of worship. Then the people who had come to the Passover from the northern tribes returned again to their own homes.

2. Hezekiah now organized the priests and Levites into service corps to offer the burnt offerings and peace offerings, and to worship and give thanks and praise to the Lord. 3. He also made a personal contribution of animals for the daily morning and evening burnt offerings, as well as for the weekly Sabbath and monthly new moon festivals, and for the other annual feasts as required in the law of God. 4. In addition, he required the people in Jerusalem to bring their tithes to the priests and Levites, so that they wouldnt need other employment but could apply themselves fully to their duties as required in the law of God. 5, 6. The people responded immediately and generously with the first of their crops and grain, new wine, olive oil, money, and everything elsea tithe of all they owned, as required by law to be given to the Lord their God. Everything was laid out in great piles. The people who had moved to Judah from the northern tribes and the people of Judah living in the provinces also brought in the tithes of their cattle and sheep, and brought a tithe of the dedicated things to give to the Lord and piled them up in great heaps. 7, 8. The first of these tithes arrived in June, and the piles continued to grow until October. When Hezekiah and his officials came and saw these huge piles, how they blessed the Lord and praised his people! 9. Where did all this come from? Hezekiah asked the priests and Levites. 10. And Azariah the High Priest from the clan of Zadok replied, These are tithes! We have been eating from these stores of food for many weeks, but all this is left over, for the Lord has blessed his people.
11. Hezekiah decided to prepare storerooms in the Temple. 12, 13. All the dedicated supplies were brought into the Lords house. Conaniah, the Levite, was put in charge, assisted by his brother Shime-i and the following aides: Jehiel, Azariah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, Benaiah. These appointments were made by King Hezekiah and Azariah the High Priest. 14, 15. Kore (son of Imnah, the Levite), who was the gatekeeper at the East Gate, was put in charge of distributing the offerings to the priests. His faithful assistants were Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah. They distributed the gifts to the clans of priests in their cities, dividing it to young and old alike. 16. However, the priests on duty at the Temple and their families were supplied directly from there, so they were not included in this distribution. 17, 18. The priests were listed in the genealogical register by clans, and the Levites twenty years old and older were listed under the names of their work corps. A regular food allotment was given to all familes of properly registered priests, for they had no other source of income because their time and energies were devoted to the service of the Temple. 19. One of the priests was appointed in each of the cities of the priests to issue food and other supplies to all priests in the area, and to all registered Levites.
20. In this way King Hezekiah handled the distribution throughout all Judah, doing what was just and fair in the sight of the Lord his God. 21. He worked very hard to encourage respect for the Temple, the law, and godly living, and was very successful.

2Ch. 32:1. Some time later, after this good work of King Hezekiah, King Sennacherib of Assyria invaded Judah and laid siege to the fortified cities, planning to place them under tribute. 2, When it was clear that Sennacherib was intending to attack Jerusalem, 3. Hezekiah summoned his princes and officers for a council of war, and it was decided to plug the springs outside the city. 4. They organized a huge work crew to block them, and to cut off the brook running through the fields. Why should the king of Assyria come and find water? they asked. 5. Then Hezekiah further strengthened his defenses by repairing the wall wherever it was broken down and by adding to the fortifications, and constructing a second wall outside it. He also reinforced Fort Millo in the City of David, and manufactured large numbers of weapons and shields. 6. He recruited an army and appointed officers and summoned them to the plains before the city, and encouraged them with this address: 7. Be strong, be brave, and do not be afraid of the king of Assyria or his mighty army, for there is someone with us who is far greater than he is! 8. He has a great army, but they are all mere men, while we have the Lord our God to fight our battles for us! This greatly encouraged them.

9. Then King Sennacherib of Assyria, while still besieging the city of Lachish, sent ambassadors with this message to King Hezekiah and the citizens of Jerusalem: 10. King Sennacherib of Assyria asks, Do you think you can survive my siege of Jerusalem? 11. King Hezekiah is trying to persuade you to commit suicide by staying thereto die by famine and thirstwhile he promises that the Lord our God will deliver us from the king of Assyria! 12. Dont you realize that Hezekiah is the very person who destroyed all the idols, and commanded Judah and Jerusalem to use only the one altar at the Temple, and to burn incense upon it alone? 13. Dont you realize that I and the other kings of Assyria before me have never yet failed to conquer a nation we attacked? The gods of those nations werent able to do a thing to save their land! 14. Name just one time when anyone, anywhere, was able to resist us successfully. What makes you think your God can do any better? 15. Dont let Hezekiah fool you! Dont believe him. I say it againno god of any nation has ever yet been able to rescue his people from me or my ancestors; how much less your God!
16. Thus the ambassador mocked the Lord God and Gods servant Hezekiah, heaping up insults. 17. King Sennacherib also sent letters scorning the Lord God of Israel. The gods of all the other nations failed to save their people from my hand, and the God of Hezekiah will fail, too, he wrote. 18. The messengers who brought the letters shouted threats in the Jewish language to the people gathered on the walls of the city, trying to frighten and dishearten them. 19. These messengers talked about the God of Jerusalem just as though he were one of the heathen godsa handmade idol!
20. Then King Hezekiah and Isaiah the prophet (son of Amoz) cried out in prayer to God in heaven, 21. and the Lord sent an angel who destroyed the Assyrian army with all its officers and generals! So Sennacherib returned home in deep shame to his own land. And when he arrived at the temple of his god, some of his own sons killed him there. 22. That is how the Lord saved Hezekiah and the people of Jerusalem. And now there was peace at last throughout his realm. 23. From then on King Hezekiah became immensely respected among the surrounding nations, and many gifts for the Lord arrived at Jerusalem, with valuable presents for King Hezekiah, too.
24. But about that time Hezekiah became deathly sick, and he prayed to the Lord, and the Lord replied with a miracle. 25. However, Hezekiah didnt respond with true thanksgiving and praise, for he had become proud, and so the anger of God was upon him and upon Judah and Jerusalem. 26. But finally Hezekiah and the residents of Jerusalem humbled themselves, so the wrath of the Lord did not fall upon them during Hezekiahs lifetime.
27. So Hezekiah became very wealthy and was highly honored. He had to construct special treasury buildings for his silver, gold, precious stones, and for his shields and gold bowls. 28, 29. He also built many storehouses for his grain, new wine, and olive oil, with many stalls for his animals, and folds for the great flocks of sheep and goats he purchased; and he acquired many towns, for God had given him great wealth. 30. He dammed up the Upper Spring of Gihon and brought the water down through an aqueduct to the west side of the City of David sector in Jerusalem. He prospered in everything he did. 31. However, when ambassadors arrived from Babylon to find out about the miracle of his being healed, God left him to himself in order to test him and to see what he was really like. 32. The rest of the story of Hezekiah and all of the good things he did are written in The Book of Isaiah (the prophet, the son of Amoz), and in The Annals of the Kings of Judah and Israel. 33. When Hezekiah died he was buried in the royal hillside cemetery among the other kings, and all Judah and Jerusalem honored him at his death. Then his son Manasseh became the new king.

COMMENTARY

Hezekiahs appearance in Judahs history was indeed timely and by divine appointment.[71] How could a man as corrupt as Ahaz be the father of a son who was as godly as Hezekiah? Hezekiah means Jehovah has strengthened. We wonder who it was that named him. Whatever good he accomplished, he had no spiritual heritage from his father upon which to build. Again in history here is Gods man for the hour. He began his reign at the age of twenty five and led Judah through twenty nine years. The Zechariah named in 2Ch. 29:1 cannot be identified with certainty. The name Abijah means Jehovah is my father. This woman was Ahaz wife and Hezekiahs mother. A wife with such a godly name apparently had no good influence on Ahaz. Perhaps she influenced Hezekiah in his godly disposition. The Davidic pattern of righteousness was Hezekiahs ideal. David is called father in the sense that the new king was his direct lineal descendant. Ahaz had shut the doors to the Temple. One of the first official acts of Hezekiah was to open the doors of the house of Jehovah. If religious reformation was to be realized, the king knew that the religious leaders (priests and Levites) had to set the example. In the presence of the Temple the king met these men and told them to concern themselves with sanctification (genuine holiness), sanctify yourselves and sanctify the house of Jehovah (2Ch. 29:5). The term filthiness has to do with everything associated with Ahaz idolatries. Hezekiah showed his awareness of Judahs crisis as he reviewed the recent history of his people. Gods people had trespassed (disregarded Jehovahs rights), forsaken God, turned their backs upon the Lord, put out the lamps in His Temple. Jehovah had permitted His people to be tossed about like a ball. Even Judahs enemies were astonished at the sufferings to which Jehovahs people had been subjected. Judah had become as a hissing in that they were regarded as shameful even by the nations. As Moses had predicted (Deu. 28:28; Deu. 28:32; Deu. 28:36-37), the sword and captivity had been experienced in some measure already. Hezekiah enlisted the support of the priests and Levites in the renewal of the covenant with Jehovah.

[71] Elmslie, W. A. L., The Interpreters Bible, Vol III, p. 519

A very hearty response was made by the ministering priests and Levites. (The student is reminded that every serving priest was a Levite. All Levites could not serve as priests. To serve at the altar and to burn incense, one had to be a Kohathite Levite within certain age limits, and physically perfect. The Merarite and Gershonite Levites could do other tasks related to Temple service if they met certain requirements.) Since all three Levitical families are named here, Kohath, Merari, and Gershon; it is evident that all of the Levites supported Hezekiahs reformation.[72] Asaph, Heman, and Jeduthun were Levites who had special responsibility for music and singing in the Temple services in Davids day. In Hezekiahs time their descendants joined the great program of religious renewal in Judah. It should be observed that the priests and Levites, first of all, sanctified themselves. They certified their own ceremonial cleanness. They washed their bodies and changed their garments. They committed themselves to God. Next in order, they proceeded with a general house cleaning of the Temple. They began in the inner part of the house and they continued through the court removing every suggestion of idolatry, every foreign object with which Ahaz had defiled the Temple, All of this filthiness and uncleanness was dumped in the valley of the Kidron to the East of the Temple. The work just described required a total of sixteen days. Sanctifying the house of Jehovah also meant that all of the sacred furniture and vessels had to be washed. The holy vessels which Ahaz had removed had to be brought out of store rooms and cleansed and replaced in the Temple proper.

[72] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 360

If this was the first month of the religious year, it was Abib or Nisan. The Passover was to be kept on the fourteenth day of that month. The keeping of the Passover is not mentioned in this account. This would not mean that it was not observed. The overriding consideration at this time was the cleansing of the Temple and opening the doors to the house of Jehovah. When the priests and Levites reported that all preparations had been made, Hezekiah gathered the princes about him and they met at the Temple. The burnt offering was the basis of all offerings made at the altar (2Ch. 29:24). It signified complete devotion to Jehovah in that the entire animal was consumed in the fire. The sin offering was made for the kingdom and the sanctuary and for Judah (2Ch. 29:21). The king and the princes (the kingdom), the priests and Levites (the sanctuary), and all of the people (Judah) were included in these offerings. The sin offering was a confession of guilt and a sincere request for pardon. When the blood of the animals was sprinkled on the altar it was displayed before Jehovah and those who offered the sacrifices. The blood was the symbol of life, but it could not be so displayed until there had been death. When the king and other responsible leaders laid their hands (2Ch. 29:23) on the animals, they designated these particular animals for the blood atonement and recognized that the animals were their substitutes. So atonement for all Israel was made according to the prescriptions recorded in the book of Leviticus.

The historian is careful to note that all of Hezekiahs actions were according to the best Hebrew tradition. He had named the ancient Levitical families. He had mentioned the chief musicians of Davids day. He now refers to the commandment of David, of Gad, and of Nathan (2Ch. 29:25). Sacred music was very important in this religious reformation. Percussion instruments (cymbals), strings (harps, psaltery), wind instruments (trumpets), and the great Levitical choir were all used in the praise of Jehovah. The burnt offering would smoulder on the altar throughout the day. Through this period the choir and orchestra sang and played. At twilight another lamb would be placed on the altar to burn slowly through the night (Exo. 29:38-39). Hezekiah and all of the princes joined in humble worship of Jehovah.

When the priests had sanctified themselves and the king and princes had given themselves completely to the Lord, then the congregation was charged to do likewise. The thank offering was a variation of the peace offering. It usually followed the burnt and sin offerings and meant that the offerer was in a happy covenant relationship with Jehovah. Because of the great number of persons who wanted to share in the religious services and the correspondingly large number of sacrifices, the priests needed more help. So Levites who were not priests were allowed to help in these services on this particular day. To flay an animal meant to kill it, catch the blood, remove the animals hide, cut the animal into proper portions and lay it out on the altar. Some of the persons who were qualified by birth and family to serve as priests were hesitant to sanctify themselves for this work. Drink offerings (2Ch. 29:35) were brought with the burnt offerings. They consisted of wine which was poured out as a libation at the base of the altar of burnt offering. This was one of the truly memorable days in Judahs history because Jehovahs house was set in order. By Gods grace and through Hezekiahs leadership the doors of the Temple once more were opened.

LESSON TWENTY-THREE 3033

HEZEKIAH AND THE PASSOVER REORGANIZATION OF TEMPLE PROCEDURES ASSYRIAN INVASION THE REIGNS OF MANASSEH AND AMON
14. THE REIGN OF HEZEKIAH-Continued (2932)

INTRODUCTION

The passover was kept and Hezekiah led in a genuine religious reformation. The Temple became the real house of God again. Priests served and worshipers brought their tithes. God delivered Hezekiah and his people from the Assyrians. Manasseh destroyed much of the good his father had accomplished.

TEXT

(Scripture text in Lesson Twenty-two)

PARAPHRASE

(Scripture text in Lesson Twenty-two)

COMMENTARY

The celebration of the Passover and the Feast of Unleavened Bread received Hezekiahs immediate attention. That which was attempted by the king had not been done among Jehovahs people since Solomons day. He dared to hope that all of the Hebrews, both southern and northern kingdoms, would gather in Jerusalem for the Passover and the week of worship and feasting that followed. One of the main concerns of Jeroboam I was to keep the people of the northern kingdom from attending these celebrations at the Temple. So he had made idolatrous worship convenient and readily available for his people. The summons to the feast were sent out through the length and breadth of the land. From Beersheba to Dan (2Ch. 30:5) covered all of Canaan from south to north, a distance of one hundred and fifty miles. The posts (swift runners) carried the good news calling for genuine repentance, for faithfulness to Jehovah, the God of the Hebrew patriarchs. In the invitation was expressed the hope that the northern kingdom might not be completely lost to the Assyrians who at that time had led many northern Hebrews captive. The kings appeal was that these northern brethren remember their relationship in the common parentage of Abraham, Isaac, and Jacob. Hezekiah urged them not to be stiffnecked (recklessly stubborn); but rather to return (to repent) to Jehovah. Hezekiahs runners remind us of the men sent out by Jesus to the villages of the Jews to tell them He was coming. The posts were as far north as Asher which bordered Phoenicia. Their brethren in the north subjected them to ridicule. A few of the northern Israelites accepted the invitation. The people of Judah showed a willingness to follow Hezekiahs leadership.

The time of the keeping of the Passover as this was done by Hezekiah is a matter of interest. This feast was supposed to be kept during the evening of the fourteenth day of the first month, Abib (Exo. 12:18). When the Hebrews were preparing to leave Mount Sinai the time came for the Passover to be observed. Some of the people were ceremonially unclean and could not share in the feast. For such persons an appointment was made whereby they could keep the Passover one month later on the same day of the month (Num. 9:11). In Hezekiahs day the decision was made, apparently with Jehovahs approval, that the Passover be kept in the second month, Iyar, because there was a need for more sanctified priests and because a general announcement of the celebration needed to be published.

Many of the priests did what was necessary to qualify themselves to serve in Gods House. By special dispensation they were assisted in the preparation of the offerings by the Levites. Gods Word required that one be ceremonially clean in order to keep the Passover. Due to the special circumstances of this Passover, some of the ceremonial requirements were relaxed. Hezekiah personally prayed for the whole assembly. He asked Jehovahs forgiveness. The Lord heard the kings prayer; He healed the people (2Ch. 30:20). The Feast of Unleavened Bread followed immediately upon the Passover and lasted seven days (Exo. 12:15). These were days of worship and of unrestrained joy in the offering of sacrifices to Jehovah. The joyful spirit of the whole assembly is well demonstrated in their request that the usual seven day period be doubled. Many sacrifices were presented to Jehovah and it was truly a religious holiday in Jerusalem.

There had been a concerted effort to destroy every suggestion of idolatry in the city of Jerusalem. When the feast days had passed, attention was given to the destruction of images throughout Judah and even in Ephraim and Manasseh to the North.
Due to Ahaz utter disregard of the Temple and of Jehovah worship the priesthood was seriously disorganized. David, in his time, had carefully set up the courses of priests and Levites. Hezekiah determined to follow Davids example in this matter. Priests were appointed and the king made certain that they were well acquainted with every part of their work. He made all provisions for the daily sacrifices. There was to be an offering on the altar day and night. The people were taught to bring their tithes to the Temple and thus provide for their ministers, the priests and Levites, so the ministers could give themselves to the law of Jehovah. Grain, wine, oil, honey, sheep and oxen were brought to the Temple. By the third month, Sivan, the harvest of barley and wheat was completed. By the seventh month, Tisri, the vintage, flax, and olive harvest had been gathered. Out of these materials the heaps were fashioned. Hezekiah was well pleased with the popular acceptance of his leadership. Azariah, the chief priest, made a good report on the peoples oblations (offerings). The priests and Levites had all necessary provisions and the peoples lives were blessed.
Rooms were provided at the Temple for the storage of the material of the tithes. The Levites who were specially appointed to attend to the storage and use of the tithes are named in this account. Kore had the special assignment of administering the free will offerings. These were associated with the peace offering and were the only offerings for which an imperfect animal would be accepted. In Joshuas day forty eight Levitical cities were appointed throughout Palestine. With the division of the kingdom, the number of these cities was greatly reduced. Kore and his associates were to fair and were not to respect persons in administering the tithe. All of the Levitical families were to share in the Temple provisions. The serving priests and Levites at this time began their ministries at the age of twenty years. The sons of Aaron were those priests who were of high priestly lineage. The suburbs were the pasture lands surrounding each Levitical city. The chronicler commends Hezekiah. His work was good, right, faithful. He sought God with his whole heart.

A more complete record of Hezekiahs encounter with Sennacherib is given in 2Ki. 18:13 through 2Ki. 19:37 and in Isaiah, chapters 36 and 37. We have here a summary of these experiences. In Isaiahs day the Assyrians under Tiglath-pileser and Sargon had captured Samaria (722721 B.C.) and had over-run the northern kingdom. Jerusalem and Judah were to feel the threat of Assyrian dominion when Sennacherib led a powerful army into Judah and camped in the Philistine plain. Sennacherib had already taken several Judean villages and was busy marshaling his forces for an attack on Jerusalem. Hezekiah reasoned that his captial would soon be under siege. He cut off the water supply that might aid the enemy and very skillfully diverted the water so as to bring it into reservoirs within the city.[73] He strengthened the walls of the city, provided his army with necessary weapons, and called them to trust in Jehovah.

[73] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 384

As Sennacherib planned his assault on Jerusalem his army was at Lachish about thirty five miles southwest of the capital. He sent a captain named Rabshakeh[74] to threaten Hezekiah and his people and to offer the opportunity of surrender. Rabshakeh said they would besiege the city. He said that Hezekiah had deceived the Hebrew people. He made his fatal mistake when he defied Jehovah by challenging His power to deliver Jerusalem and Judah from the Assyrians. This defiance of Jehovah had proved to be Goliaths ruin in Davids day. Sennacherib would have come against the city at once, but he had to meet an attack by the Ethiopians under Tirhakah, their king. So Rabshakeh had come and without respect for king or people heaped his insults on his hearers in their own language. Letters were brought from the Assyrian field headquarters which were just as insolent as Rabshakehs words. Hezekiah spread these scrolls before Jehovah and prayed for guidance. Jehovah answered through Isaiah, the prophet, and predicted that the Assyrians would not build a mound against Jerusalem or shoot an arrow at a Hebrew soldier. In one night one hundred eighty five thousand Assyrian soldiers died in their camp at the hands of an angel (2Ch. 30:21). Sennacherib hurriedly fled to Nineveh, his capital. While he worshiped his god, Nisroch, his two sons killed him and fled to the region of Ararat. Jehovah vindicated His holy name and spared His people.

[74] A Babylonian title meaning Chief Prince.

Hezekiahs boil (cancer) threatened his life. He heard Gods word, Set your house in order. You are to die. He asked the Lord for some more time to complete his reformation and to father a son. Jehovah told him He would add fifteen years to his life and confirmed the same by causing the shadow to reverse on the sun dial (two sun-rises in one day). Hezekiah was a great and good king; but he did not perfectly follow Jehovah. Terrible times were in store for Jerusalem and Judah; but Jehovah was merciful in sparing Hezekiah from the sorrow of those days.
Many internal improvements were made in the kingdom during Hezekiahs time. He added to the national treasury. He built cities. He promoted agriculture. He employed his engineering genius in providing water for Jerusalem. When the visitors came from Babylon, Hezekiah failed to ask Jehovahs will. He treated them like brethren. Jehovah sent Isaiah to condemn Hezekiah in this matter and to tell him that these very people would come at a later day and ruin Jerusalem. God left him in this matter because the king did not seek His counsel. Even in this instance, however, Hezekiah graciously resigned himself to Jehovahs will. He accepted the judgment of the Lord.
Isaiah was well qualified by character and personal knowledge to write about the life and times of Hezekiah. This king was honored in his death. He had been one of Judahs strongest leaders since Davids reign.

Fuente: College Press Bible Study Textbook Series

(1) Destruction of the images and high places in both kingdoms. (Comp. 2Ki. 18:4.)

Now when all this was finished.And when they had finished all thisthat is, the business of the Passover.

All Israel that were present went out.Their iconoclastic zeal had been thoroughly roused by the festival in which they had just taken part.

The images.Maebth, pillars. (See Hos. 3:4, and 2Ch. 14:2.)

The groves.The Ashrm. The sacred trunks, emblematic of physical fertility. (Comp. Hos. 4:13.)

In Ephraim also and Manasseh.That is, in the territory of the northern kingdom, which was at this time in the last stage of political weakness, and rapidly drifting towards final ruin. The band of Jewish and Israelite zealots would not, therefore, be likely to encounter any serious opposition.

Until they had utterly destroyed.Adlkallh (2Ch. 24:10). Literally, so far as to finishing.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

DESTRUCTION OF IDOLATRY, 2Ch 31:1.

1. All Israel that were present All the representatives of the Israelitish nation that were present at the passover just described. Hezekiah deemed this a most appropriate occasion to overthrow idolatry in his kingdom, and as far beyond it as he might be able, and lost no time in turning the present religious zeal of the people to this object. Having already purged Jerusalem from idolatry, (2Ch 30:14,) he now proceeded first to the cities of Judah, and destroyed all idolatrous images and altars that he found, and put an end to all idolatrous practices in the boundaries of Judah and Benjamin. Then he carried his iconoclasm even into Ephraim also and Manasseh, for probably the representatives of these tribes who had been at the passover were now so filled with zeal for the pure worship of Jehovah that they were unwilling that Hezekiah’s reforms should be confined solely to the southern kingdom; and such was their energy and fury in this work, and such the weakness of Hoshea’s government at Samaria, that there was no power to resist or stop this overthrow of images and altars until they had utterly destroyed them all. No doubt these images and altars were again restored in Ephraim and Manasseh, for those tribes persisted in their sinful practices until, in the sixth year of Hezekiah, Samaria was taken, and the ten tribes were carried into exile. 2Ki 18:10.

Fuente: Whedon’s Commentary on the Old and New Testaments

2Ch 31:3  He appointed also the king’s portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.

2Ch 31:3 Comments – These feasts are discussed in Num 28:1 to Num 29:40.

2Ch 31:21 And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

2Ch 31:21 “he did it with all his heart, and prospered” – Comments – God does not reward those who seek Him with worldly sins in their hearts. We must come to God with genuine repentance in a pure heart. Note these words from Frances J. Roberts:

“O My people, I have called thee to repentance and confession and forgiveness and cleansing; but ye have listened to My words as though they were but slight rustlings in the tree-tops as though they were of little consequence and could be brushed aside at will. Behold, I say unto thee: Ye cannot resist My Spirit without suffering pain; and ye cannot turn a deaf ear to My words without falling thereafter into the snare of the enemy. Ye have not cried unto Me with all your hearts, buy ye have complained that I have not heard your prayers. Lo, is it not written, ‘The Lord is the rewarder of them that diligently seek Him?’ And again, ‘Then shall ye find Me, when ye seek for Me with all thy heart.’ Look no more to My hand to supply freely thy needs when ye have not humbled your hearts and cleansed your hands and come to Me with the sacrifice which I have required even a broken and a contrite heart. Ye need not listen for Me to speak to thee when your ears are heavy from listening to evil reports.” [46]

[46] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 54.

Scripture References – Note similar verses in Scripture:

Deu 4:29, “But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.”

2Ch 15:12, “And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul ;”

Jer 29:13, “And ye shall seek me, and find me, when ye shall search for me with all your heart .”

Heb 11:6, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Provision Made for the Levites

v. 1. Now, when all this was finished, at the end of the great Passover celebration, all Israel that were present went out to the cities of Judah and brake the images in pieces, the statues consecrated to Baal, and cut down the groves, the wooden pillars, or Asherim, erected in honor of Astarte, and threw down the high places and the altars out of all Judah and Benjamin, that is, the southern kingdom, in Ephraim also and Manasseh, in the northern kingdom, until they had utterly destroyed them all; wherever they had influence in their own circles they eradicated every vestige of idolatry. Then all the children of Israel returned, every man to his possession, into their own cities. The pure worship of Jehovah had been restored throughout the land of Canaan, wherever members of the ancient tribes were living, and the people looked forward to a happy future of national peace and prosperity.

v. 2. And Hezekiah appointed the courses of the priests and the Levites after their courses, as arranged by David, each one being assigned his proper place and duty, every man according to his service, the priests and Levites for burnt offerings and for peace-offerings, the two chief sacrifices of the Jewish worship, to minister, and to give thanks, and to praise in the gates of the tents of the Lord, in the Sanctuary proper as well as in the Court of the Priests, for the liturgical service took place entirely in the latter part of the Temple area.

v. 3. He appointed also the king’s portion of his substance for the burnt offerings, what the king contributed in sacrificial animals out of his own possessions, to wit, for the morning and evening burnt offerings, and the burnt offerings for the Sabbaths, when special sacrifices were required, and for the new moons, and for the set feasts, the great festivals of the Jewish Church, as it is written in the Law of the Lord, Numbers 28, 29; Leviticus 23; Deuteronomy 16.

v. 4. Moreover, he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, the firstlings and tithes of the increase of the cattle and the field, Exo 23:19; Num 18:8-12; Num 21:25; Lev 27:30-33, that they might be encouraged in the Law of the Lord, devote their entire time to the work of their office, free from ordinary earthly cares.

v. 5. And as soon as the commandment came abroad, as soon as it was spread forth in all directions, in all parts of the kingdom, the children of Israel brought in abundance the first fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. This duty had naturally been neglected during the time when idolatry had invaded the land and only a comparatively small number of believing worshipers of Jehovah remained.

v. 6. And concerning the children of Israel and Judah that dwelt in the cities of Judah, who owned no farms or orchards, they also brought in the tithe of oxen and sheep, for there were pastures in the neighborhood of the cities, and the tithe of holy things, heave-offerings of all consecrated things, which were consecrated unto the Lord, their God, and laid them by heaps, each of the several products and offerings by itself.

v. 7. In the third month they began to lay the foundation of the heaps, at the time when the wheat-harvest began, and finished them in the seventh month, the time when the orchards had yielded their increase.

v. 8. And when Hezekiah and the princes came and saw the heaps, they blessed the Lord, for working such eager willingness, and His people Israel, for their faithfulness in heeding the command of the Lord.

v. 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps, discussed with them regarding the disposal of the offerings and the possible sufficiency of the offerings for the purpose which they were intended to serve.

v. 10. And Azariah, the chief priest of the house of Zadok. answered him and said, Since the people began to bring the offerings into the house of the Lord, we have had enough to eat and have left plenty, the method had proved more than satisfactory; for the Lord hath blessed His people; and that which is left is this great store. It is an easy matter for the members of Christ’s Church to meet all the needs of the Gospel, both in providing for home purposes and in sending out men to the foreign fields.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

This chapter, after its first verse (which holds an intermediate place with relation to the enthusiastic devoutness of the people recorded in the last verse of the former chapter, and what now followed of the doings of the king), tells how Hezekiah once more settles, first, the courses of the priests and Levites, and the offerings for their support (2Ch 31:2-10); and, secondly, both the offices and officers needful for rightly attending to the business. The Book of Kings gives us no parallel to this chapter.

2Ch 31:1

As much as the last verse of the foregoing chapter was all of the religious fervour of the occasion, this verse is all of the, practical honest work of the people and their leaders. All Israel that were present; i.e. present (or Hebrew, “found”) in Jerusalem at the conclusion of the Feast of the Passover. Jerusalem had already been attended to (2Ch 31:14 of foregoing chapter). Now the right mind of the people bore the reformation with a wave of enthusiasm over all Judah and Benjamin; and their righteous zeal carried them also over the strict limits of their own kingdom into Ephraim and Manasseha course the more practicable, and even the more technically correct, because of the crippled state of the northern kingdom, and the probably still continued captivity of King Hoshea of Israel (2Ki 17:1-4; 2Ki 18:1-7; compare also the matter of our 2Ch 29:24). Images groves high places altars.

2Ch 31:2

And Hezekiah appointed the courses. The twenty-fourth and following two chapters of 1 Chronicles give in full the appointment and arrangement of these courses, now again thrown out of order. Appointed; Hebrew, . It is equivalent to saying Hezekiah re-established the courses. Of the tents. The word is not “tents,” but the expressive and emphatic “camps” (). Order of the divinest kind, discipline of the most perfect sort, are the glory of the temple and temple service of old, of the Church, her ministers, her members, and all her pious work of more modern date.

2Ch 31:3

Also the king’s portion of his substance; i.e. Hezekiah did not evade his own responsibilities in the matter of contribution. His “port, on” was the tithe, and he was evidently liable on “substance very much” (2Ch 32:29). Num 28:1-31; Num 29:1-40 and Lev 23:1-44 give us the particulars of the offerings and set feasts, respectively here alluded to, in their original prescription.

2Ch 31:4

He commanded to give the portion of the priests that they might be encouraged. Hezekiah’s object was to send impulses of energy through the whole nation. The portions here spoken of are described originally in Exo 23:19; Num 18:11-27; Deu 14:22, Deu 14:23. After our word “encouraged,” we may probably supply the words “to teach;” for see our ell Deu 17:9.

2Ch 31:5

Honey; Hebrew, . This is no doubt the proper word for the honey of bees, for see Jdg 14:8-18; 1Sa 14:27; Psa 19:11, and many other passages. It is not certain, however, that the word did not cover other sweet preparations, as probably in Gen 43:11; Eze 27:17. The alternative reading, “dates,” has thus come into the margin, but on very insufficient title, as, while there is doubt as to whether the honey of bees was generally tithed, there is none at all that the people’s pious zeal might prompt them to bring tithe of it voluntarily, among other things, that they at any time held in honour and had in abundance.

2Ch 31:6

That dwelt in the cities of Judah. As 2Ch 31:4 and 2Ch 31:5 referred to the dwellers in Jerusalem, so this verse tells of the dwellers in other cities, villages, etc; of the surrounding country (so 2Ch 30:25). Their tithes of holy things probably denote the “heave offerings” of Aaron (Num 18:8; for other references to the matter of this verse, see Le 27:30; Deu 14:28).

2Ch 31:7

The third month the heaps the seventh month. The grain harvest closed with the Feast of Weeks, about the sixth day of the third month so that tithe in kind would be paid. The seventh month brought the Feast of Ingathering, when the vintage was over. For illustration of the despatch with which Hezekiah proceeded in his reforming works, comp. our 2Ch 29:3; 2Ch 30:2, 2Ch 30:13.

2Ch 31:9

The questioning had no doubt to do with the subject how the superabundant contributions should be utilized or preserved.

2Ch 31:10

Azariah chief priest of the house of Zadok. Though this Azariah be of the house of Zadok, he is not of the line of Jozadak; and we cannot be certain that he is one with him of 2Ch 26:17, 2Ch 26:20; in which case his grandson Jotham (2Ch 27:1) would be grandfather of Hezekiah, inferring a long term both for his office and his life.

2Ch 31:11

To prepare chambers; i.e. to prepare for present use the chambers constructed for the purpose (1Ki 6:5).

2Ch 31:12

Faithfully. A pleasant reminiscence of 2Ch 19:9. Shimei (see 2Ch 29:14). Ruler the next (so note, 1Ch 5:12).

2Ch 31:13

Of these ten subordinates, Jehiel and Nahath are found in 2Ch 29:12, 2Ch 29:14.

2Ch 31:14

Kore. The name one with the grandson of Korah (1Ch 9:19; 1Ch 26:17).

2Ch 31:15

Eden Shemaiah (see 2Ch 29:12,2Ch 29:14). In the cities (see Jos 21:19). In their set office; i.e. in their appointed duty. The word () here used bespeaks the important and trustworthy nature of the duty committed to those spoken of, and probably betrays the fact that the duty had not always in the past been honestly discharged (see same word in 2Ch 31:12).

2Ch 31:16

Beside their genealogy of males; i.e. except () the family count of males, etc; the remainder of the verse describing those who are meant by the excepted. They were excepted because for themselves and their little ones, their daily present temple service brought their daily maintenance as of course. The “unto every one” of our version is misleading. Keil translates perspicuously, “of all those who entered the house of the Lord, to the daily portion for their service,” etc. The glimpse of the picture of the little children fed for the sake of their fathers’ sanctuary service, so true to the true religion even of nature, is a pleasant glimpse to catch.

2Ch 31:17

It is hard to feel certain as to the exact construction of this and the following verse. Keil would translate here,” And concerning the catalogue of the priests, it was according, etc.; and the Levites, they were from twenty years,” etc. And arrived at 2Ch 31:18, and unable to proceed in like manner with it, he reverts to the “to give” of 2Ch 31:15, as what is to stand before the words,” to the genealogy [or, ‘catalogue’] of all their little ones.” He thus treats both 2Ch 31:16 and 2Ch 31:17 as parenthetical. It seems quite as probable that the “to give” should be shown before 2Ch 31:17 as well as 2Ch 31:18. On the whole, this seems to suit best the entire passage. The significant , at the beginning of 2Ch 31:17, neutralizes then the of 2Ch 31:16, and connects 2Ch 31:15 and 2Ch 31:17.

2Ch 31:18

(Comp. our 2Ch 20:13.)

2Ch 31:19

The much more manifest meaning of this verse confirms the interpretation favoured just above for 2Ch 31:15, 2Ch 31:17, 2Ch 31:18. The men that were expressed by name; translate, men were expressed to give. The purport of this verse is to say that all priests and Levites of full age were sacredly remembered and similarly carefully provided for, viz. those also who lived in the fields of the suburbs of the cities (Le 25:32-34; Num 35:2-5).

2Ch 31:20

This verse, when rendered with literal exactness, is a fine instance of the force and brevity of the Hebrew style in Old Testament history; And thus did Hezekiah in all Judah, and he did the good and the right and the truth in the sight of Jehovah his God.

2Ch 31:21

In every work; translate, and in all work. The “all work” being in the following clause triply described as pertaining to the service of the house of God, the observance of the sacred Law, and of any individual commandments flowing from it.

HOMILETICS

2Ch 31:1-21

The works that came of faith.

This chapter discloses to our view the perfection of activity. The rest of the Sunday, so to say, is followed by most laudable industry, and “the fervent in spirit” are “diligent in business” worthy of them. The picture is, indeed, of a living, moving scene. An army of volunteers issues forth from the recently purged city of Jerusalem to engage in worthy warfare, extirpating “images,” “groves,” “high places,“ “altars,” and utterly exterminating them from “Judah and Benjamin, Ephraim and Manasseh.” They do not stay their hand till the work is done. The “camp” (verse 2) also at home, the sacred camp of the temple, is once more set in array, that shall make it answer to its name, and in higher sense show forth that Church, wherein all should be “decent and in order.” King and people, priests, chief priest, and Levites, work with one surprising consent. The destruction of images and all the other signs of idolatry is followed by the restoration of David’s arrangement of the courses, dishonoured so grievously by the neglect of worship in the temple, even to the closing of that temple, and by the re-ordaining of tithes and firstfruits, the king himself setting the example. Everywhere the work glows, everywhere there is plenty; the work of God is no more starved, and sacred “barns” and storehouses have to be “prepared” for tithes, which in their “heaps” were so plentiful that they take the nameauspicious omenof “free-will offerings” (verse 14). In this busy, happy, holy scene, it is not difficult to pick out, even in the human elements of it, four features which embody noble principles, offer inspiring example, and lend dignity to our faith in the possibilities of human nature when once divinely set on the pursuit of the right. We notice

I. THE THOUGHT, DESIRE, DEVOTION TO GOOD, OF ONE MAN BECOME THE ADOPTED EXAMPLE, THE CREED, AND THE HEARTY PRACTICE OF A VERY ARMY, THAT SEEMS THERE–UPON TO NEED NO OTHER TRAINING. (Verses 20, 21, 1, 2, 8.)

II. THE DEEPEST SOUNDINGS OF RELIGIOUS MEMORIES, AND RELIGIOUS FEELINGS FITTED TO PRODUCE, AND ACTUALLY PRODUCING, THE TRUE PRACTICAL LIFE. Every grateful work of this chapter was the outcome of the religious heart-stirrings recorded in the former.

III. IN OUR MORAL AND SPIRITUAL LIFE (WHETHER AS INDIVIDUALS OR AS COMMUNITIES OF PEOPLE), WHEN YEARS HAVE ACCUMULATED UPON US, WITH ALL THEIR MIXED CONTENTS, A MERCILESS DESTRUCTION OF THE OLD WRONG IS THE WAY TO LAY SURE FOUNDATIONS OF CONSTRUCTION. Hezekiah had found “good and right and truth” nothing less than choked up of evil when he entered on his reign. But the key-note of his reformation was its thoroughness and completeness, and his own heartiness of work, in the “service of the house of God, and in the Law, and in the commandments“ (verses 20, 21, 2, 4, and passim).

IV. UPON ALL THE RIGHTEST AND HARDEST WORK IT IS THAT THERE FOLLOWS THE GOING HOME IN PEACE AND BENEDICTION. (Verses 1, 21.)

HOMILIES BY W. CLARKSON

2Ch 31:1

After the excitement.

And now what next? The services and the feasts are over; the temple door is closed; the tables are taken down; the musical instruments are laid aside in their places; the programme has been completedthe extended programme. What now shall that excited, enthusiastic multitude do? There is

I. THE PECULIAR PERIL OF THE HOUR. There is no hour of greater moral dangersuch is our human naturethan that immediately following great religious excitement. The leaders of revivals are well aware that this is so. There comes a certain reaction of the soul, a readiness to give way to other and to unworthy impulses; the highly strung system seeks relaxation, and becomes relaxed, and that is often found to be the enemy’s opportunity; then he can sometimes find a footing, and do his deadly work. Hence the need for wisdom, and hence

II. THE NECESSITY FOR ACTION. When “all this was finished,” when there was the danger of some kind of reaction and wrong-doing, all Israel went out “and brake the images in pieces, and cut down the groves,” etc. This was something done in accordance with their religious convictions; it was action along the line of their new devotedness to Jehovah. It was rightful action, and, as such, it was timely, and it was serviceable. Whenever there is any kind of danger, do something that is right; get to some useful work. It may not be of the highest kind; it may not be particularly meritorious or eminently useful; but so that it is rightful action of some kind, it is well. Peril passes off in labour, in wholesome exertion. If a man is doing anything which can be honestly considered by him to be done unto the Lord, he is in the way of safety and of wisdom.

III. THE PIETY OF REMOVAL. Ordinarily we can show our spirit of obedience by shunning the evil thing; by avoiding it; by “turning from it and passing away” (Pro 4:15), or simply by declining to touch it. But there are times and cases when this does not suffice; when our wisdom is not merely to shut the eye or to tighten the hand, but to bring the axe and to smite to the ground, and to break in pieces. Such was the wisdom of Israel in regard to all images, altars, groves, “high places.” Their existence was too strong a temptation for those times; true piety was shown in their abolition, in sweeping them from sight, in clearing the temptation wholly from the ,view. Such is often our wisdom, our piety now. The wine-cup must be banished from the table, and even from the house. The cards must be thrown into the fire; the favourite amusement must be kept well out of reach. There are thoseperhaps they are more numerous than is supposedwhose devotion to their Master is most wisely shown by an act of abolition; by placing beyond access the temptation that has again and again proved to be too strong for them. The idol must not even be kept in the cabinet; it must be broken in pieces.

IV. THE WISDOM OF THOROUGHNESS IN ALL DESTRUCTIVE SERVICE. They went on their way with their work of destruction, “until they had utterly destroyed them all.” To leave any of those objects at all would have been like leaving weeds in the soil; they needed to be thoroughly uprooted. For the act of destruction to be of any lasting virtue, it was essential that it should be complete. If we are bent on destroying any vice in our nature, or ridding ourselves of any harmful habit in our life, the only thing we can do is to extirpate utterly that which is wrong; to sweep it away without reserve; to lay the axe to the root of the “evil tree.” It is useless to cut weeds; they must be torn out of the soil.

V. THE HOUR FOR SACRIFICE IN CHRISTIAN SERVICE. There no doubt went to the creation of these images and altars much that was valuable in its way. There had been expended on them labour, skill, affection, piety (after its kind). There were connected with them some old and, probably, some tender domestic associations. But while they were thus costly, they must go down and disappear in the interest of truth and pure religion. Their costliness must not save them when they stood in the way of the nation’s true piety and real prosperity. Nor may the costliness of any treasure we possess save it from removal from before our eyes, if it stand

(1) between us and our Master;

(2) between us and our moral and spiritual integrity;

(3) between us and our usefulness;

(4) between us and eternal life.

“If thy right eye offend thee, pluck it out, and cast it from thee,” etc.C.

2Ch 31:2-10

The service of the consecrated life, and of the substance.

Hezekiah, as soon as the excitement of the great Passover and of the subsequent destruction of all idolatrous symbols was over, made wise arrangements for the regular service of Jehovah. And this included

I. THE SERVICE OF THE CONSECRATED LIFE; that, namely, of the priests and the Levites (2Ch 31:2). This service was threefold:

1. Discharging sacred functions at the altar; doing for the people that which only consecrated men could dopresenting their sacrifices to Jehovah, thus standing between their fellows and their God, and constituting a medium of communion between them and him.

2. Inquiry into and acquisition of all possible knowledge of the Law (2Ch 17:9; Deu 33:10).

3. Conducting the service of song (2Ch 31:2), and teaching the people the Law which they had themselves learned. There are many in the Christian Church who have undertaken to offer to their Divine Lord a consecrated life; and it devolves on them to yield to him their strength in these three ways.

(1) Ministration in his house or elsewhere; the special service which the minister of Christ, as such, can render; praying to God for his people, or helping them to draw nigh to Goda very valuable, indeed inestimable, service.

(2) Earnest thought and inquiry; becoming more and more fully acquainted with the mind of Christ as that is revealed in his Word or in his providence, or through the experience or research of other servants of his.

(3) Utterance of the truth thus acquired; by teaching or preaching, in the sanctuary, or the school, or the house, personally or instrumentally. For the advancement of the kingdom of Christ it is needful that there should be a large number of men, answering to the priests and Levites, who shall regularly give a consecrated life to the service of the Lord.

II. THE SERVICE OF THE SUBSTANCE. We have a very interesting instance here recorded of the full and cheerful dedication of the substance to the cause of God. Led as well as taught by Hezekiah, the people responded with tithes and firstfruits, so that there were “heaps “in the temple courts, even when everything had been taken that was required (2Ch 31:10). Even the remainder was “this great store.” The scene suggests the truths:

1. That the offer of our substance is a most appropriate method of sacred service. How can we better express our gratitude to the great Giver of every good thing of every kind than by dedicating to him and to his service some serious proportion of the produce of our strength and skill?

2. That those who urge others to show this grace should be forward to illustrate it themselves (2Ch 31:3).

3. That from those who have the greater privileges may be expected a very clear encouragement by example (2Ch 31:4).

4. That, if rightly addressed, the people of God may be trusted to make a lair and even a liberal response (2Ch 31:5, 2Ch 31:6).

5. That such service, rendered in a religious spirit, will draw down the Divine blessing in abundance (2Ch 31:10; and see Mal 3:10).C.

2Ch 31:11-21

Systematic Church finance.

Hezekiah was careful to provide for the distribution of the firstfruits and tithes and special offerings among the priests and Levites. So he had cells, or chambers, constructed for their reception (2Ch 31:11), and every needful arrangement made for the due apportionment of all that was stored among those for whom it was intended. There are three points worthy of consideration,

I. THE DISTINCTLY SACRED CHARACTER OF CHURCH FINANCE. What was given here was placed within the precincts of the temple, for it was given to the Lord while it was appropriated to his ministers. It was a religious act on the part of the donors, and not less so on the part of those whose special duty it was to distribute it. “They brought in the dedicated things faithfully“ (2Ch 31:12); and “according to their fidelity did they show themselves holy in regard to the holy; “i.e.” they acted in a holy manner with the holy gifts, distributed them disinterestedly and impartially” (Keil). There is no reason why both the giving of money to the cause of God (and included in this is the contribution to the sustenance of the Christian ministry) and also the allocation of all such money should not be a thoroughly devout and pious action. It may be rendered as truly “unto the Lord” as the singing of a hymn or the delivery of a discourse. It should be a sacred service, offered conscientiously, devoutly, holily.

II. SYSTEMATIC COLLECTION OF CHURCH FINANCE. While considerable room was left under the Law for spontaneous liberality and for special offerings under peculiar circumstances, there were certain regulations as to tithes and firstfruits (2Ch 31:5). These latter were not optional, but obligatory; at the same time, they do not seem to have been recoverable by legal process; but they point to systematic contribution not unattended with special and spontaneous bestowments. And this surely is the right principle in the Christian Church.

1. Let every man consider what proportion of his income, considering

(1) the amount of his receipts, and also

(2) the measure of his liabilities, he can possibly devote to the cause of God and man, of religion and philanthropy; and let him set that apart.

2. Let every one of us be prompted to give special help whenever some specially powerful appeal is made to our spiritual convictions or our human sympathies.

III. SYSTEMATIC DISTRIBUTION. This is something which must depend upon the constitution of each particular Church, and must vary according to that constitution. But there are some general principles, partly suggested by these verses.

1. Let every care be taken that all that is contributed be devoted and distributed, none being wasted or perverted. Here is scope for carefulness and for faithfulness.

2. Let the necessities of those on whom God has laid the weightier domestic burdens be generously met.

3. Let those who are engaged in the less prominent places be as much regarded as those who are “serving at Jerusalem” (see 2Ch 31:15, 2Ch 31:19).

4. Let men of acknowledged probity and capacity have charge of the treasury (see 2Ch 31:12-14).C.

2Ch 31:20, 2Ch 31:21

Earnestness.

Perhaps the characteristic of Hezekiah was moral earnestness. There was no hesitation or half-heartedness about him. What he did he did “with all his heart,” as is stated in the text. Under his direction everything was carried out and completed with a vigour and determination that showed that his heart as well as his hand was in his work. Hence his success in accomplishing that in which even Asa, Jehoshaphat, and Jotham, failed; by him “the high places were removed” (2Ch 31:1); and hence the historian could say, shortly but significantly, of him that “he prospered.” Regarding earnestness itself, we may consider

I. ITS ESSENTIALLY SPIRITUAL NATURE. It is not a question of mere temperament; it is a distinctly moral quality. Men may be endowed with a very ardent nature, and they may, as a consequence of their natural disposition, without any praise or blame attaching to them, espouse any and every cause they adopt with the greatest warmth, throwing into it an almost consuming energy. Yet they may be far from being earnest men. Such moral earnestness as Hezekiah had, which was the glory and crown of his character, was more than this, was different from this. It was the consecration and concentration of his powers to the full performance of that which he saw to be right. It was the conscientious and determined keeping to the front, holding in full view of his soul those things which he knew to be of the first importance, which he felt entailed the weightiest obligation. Earnestness was with him, as it should be with us, not a constitutional peculiarity, but a spiritual force.

II. THE DIRECTIONS IT SHOULD TAKE. Just those which it took with the wise King of Judah; he sought and wrought the good and the right and the true thing.

1. The pursuit of truth. The first thing for a man to know isWhat is the truth? Who is right? What is our life? Who and what are we ourselves? What can we accomplish on the earth? What is the range and what are the limits of our powers? To whom are we accountable for all we are and do? When we die, shall we live again? Has God spoken to us now in the Person of Jesus Christ? It becomes every man patiently, diligently, determinately, earnestly, to seek an answer to these questions until he finds it.

2. The acquisition of rectitude of character. To become right with God, to be right at heart, to be governed by fight principles, to be moved and prompted by a right spirit, to have a character that is sound and strong,this also is a thing to be earnestly endeavoured after until it is attained.

3. The accomplishment of that which is good and useful. It should be our most earnest hope and effort to live a life that will be one of faithful service; and, in particular, to be the servants of God. Here the earnestness of Hezekiah shone forth most brightly. “In every work that he began in the service of the house of God to seek his God, he did it with all his heart.” To promote the cause and kingdom of Jesus Christ, and in this way to contribute toward the elevation and well-being of our kind,this is a direction in which our earnestness should stand out strong and clear. Let us be unmistakably in earnest in all the work we do for our Divine Saviourfor him who gave himself for us. Let us live and labour “with all our heart,” and with all our strength, never flagging nor failing, maintaining our devotedness through the heats of youth, and through the vigour of manhood, past the golden days of prime, still “bringing forth fruit in old age.”

III. ITS SUCCESS. Hezekiah “prospered;” he prospered generally because God loved him and smiled upon him, and was “with him.” He prospered also in those particular spheres in which he manifested so much earnestness. It is earnestness that does prosper. Indifference does not leave the starting-post. Impulsiveness soon turns back. Halfheartedness is weary long before the course is run. But earnestness clasps the goal and wins the prize.C.

HOMILIES BY T. WHITELAW

2Ch 31:1-4

A religious reformation in the days of Hezekiah.

I. A POPULAR CRUSADE AGAINST IDOLATRY. (2Ch 31:1.)

1. When begun. “When all this was finished,” i.e. after the temple had been purified and rededicated (2Ch 29:1-36.), and the Passover celebrated (2Ch 30:1-27.). Everything in its order. “To everything there is a season, and a time to every purpose under the heaven;” “a time to pluck up that which is planted;” “a time to break down;” “a time to rend” (Ecc 3:1, Ecc 3:2, Ecc 3:3, Ecc 3:7). This time had arrived in Judah, and partially also in Israel, in the days of Hezekiah.

2. By whom undertaken. “All Israel that were present,” i.e. all the members of the two kingdoms (Judah and Israel proper) that were in the metropolis observing the Passover. That they felt themselves stirred to such a vigorous assault upon the instruments and institutions of idolatry was an indication of the depth to which they had been moved by the high ceremonial in which they had borne a part. A pity was it that the nation’s zeal for the true religion was so evanescent, not in Judah alone (2Ch 33:2, 2Ch 33:9), but also in Ephraim (Hos 6:4). It is no contradiction to this that the Book of Kings ascribes this destruction of the altars, etc; to the king (2Ki 18:4).

3. To what extent carried.

(1) Geographically, the wave of reformation swept over all Judah and Benjamin, i.e. all the southern kingdom, and over Ephraim and Manasseh, i.e. a considerable portion of the northern kingdomthat portion which had furnished feast-pilgrims to Jerusalem.

(2) Religiously, it paused not until within those territories it had swept away every vestige of idol-worship. The iconoclastic zeal of the people “brake in pieces the pillars or obelisks, hewed down the Asherim, and brake down the high places and the altars, until it had destroyed them all.” A similar outbreak against the symbols of idolatry, only on a smaller scale, had taken place in the days of Jehoiada, immediately after the fall of Athaliah and the coronation of Joash (2Ch 23:17, which see); never before had the land experienced such a purgation of idolatrous institutions and instruments. So thorough-going was it that even the brazen serpent made by Moses in the wilderness (Num 21:9), and in Hezekiah’s day become an object of idolatrous veneration, was called Nehushtan, “a piece of brass,” and ground to pieces (2Ki 18:4).

II. A KINGLY ESTABLISHMENT OF THE TRUE RELIGION. (Verses 2-4.)

1. The public ordinances of religion arranged.

(1) The priests and the Levites were divided into courses according to the plan of David (1Ch 24:3, etc.), as in the reformation under Jehoiada.

(2) Each man was appointed to the special service for which he was designedeach had his own work to attend to and perform. In the New Testament Church Christ gives “to every man his work” (Mar 13:34).

(3) The works distributed amongst them were such as pertained to the temple-worship, viz. the offering of sacrifice, burnt offerings, and peace offerings, and the ministering, i.e. giving thanks and praising by means of vocal and instrumental music, “in the gates of the camp of the Lord”a remarkable expression (see next homily).

2. The state service of religion provided for. The expense of keeping up that part of the temple-worship which was, properly speaking, national, i.e. the morning and evening burnt offerings, with the burnt offerings for the sabbaths, the new moons, and the set feasts prescribed in the Law of Jehovah (Num 28:1-31; Num 29:1-40.), the king took upon himself and discharged out of his own possessions (2Ch 32:27-29). As the crown wealth was, to all intents and purposes, the nation’s property, the act of the king was right; still, in. so far as the national wealth was under his control, his act was a deed of liberality. Whether Mugs or parliaments under the Christian dispensation are required or permitted to allocate national wealth to the support of religion may be open to debate; there is no room for doubting that neither kings nor statesmen are hindered from devoting portions of their own wealth to the cause of Christ, i.e. to the up-keep and propagation of the true religion.

3. A maintenance assigned to the ministers of religion. The portion which belonged to the priests and Levites by the Law of Jehovah, i.e. the firstfruits (Exo 23:19; Num 18:12,Num 18:13; Deu 26:2-4), and the tithes of land and beast (Le 27:30-33; Num 18:21-24)the firstfruits being assigned specially to the priests, and the tithes to the whole tribe of Levithe king commanded the people residing in Jerusalem to render. Under the Christian dispensation the support of the ministers of religion devolves exclusively upon believers (1Co 9:7-14; 2Co 11:7-12; Gal 6:6; 1Th 2:6). Kings and parliaments in their official capacities have not been charged with the duty of supporting ministers of religion out of public revenues.

LESSONS.

1. It is good to be zealously affected in a good thing, such as the suppression of idolatry.

2. It is not permissible under the gospel to suppress idolatry by violence, but only by argument and the force of truth.

3. The lawfulness of state establishments of religion in Christian times cannot be inferred from the existence of such an institution among the Hebrews.

4. Compulsory payments in support of Christ’s religion are indefensible.

5. It is open to all to practise Christian liberality.W.

2Ch 31:2

The camp of the Lord.

I. To WHAT THIS DESIGNATION BELONGED?

1. TO the tabernacle. (1Ch 9:19.) The religious centre in Israel from the days of the conquest till the times of David and Solomon.

2. To the temple. (2Ch 31:2.) On Mount Moriah in Jerusalem, which Ahaz had closed during the latter years of his reign (2Ch 28:24), but Hezekiah had now opened, cleansed, and rededicated to the worship of Jehovah (2Ch 29:1-36; 2Ch 30:1-27.).

3. To the Church of God.

(1) Under the Old Testament dispensation (Le 2Ch 14:8; Num 5:2; Deu 23:10), and

(2) under the New Testament dispensation (Rev 20:9).

II. WHAT THIS DESIGNATION MEANT.

1. That the Lord had pitched his tent there. This was true

(1) of the tabernacle, which was usually styled the dwelling (Exo 25:9), and, when finished, was filled with the symbol of the Divine presence, the glory of the Lord (Exo 40:34, Exo 40:35);

(2) of the temple of Solomon, which also was similarly named (2Ch 6:2) and inhabited (2Ch 5:13, 2Ch 5:14);

(3) of the Old Testament Church as distinguished from its institutions (Psa 132:13, Psa 132:14); and

(4) of the New Testament Church or assembly of believers (Mat 18:20; Mat 28:20; 2Co 6:16).

2. That those amongst whom the Lord dwelt were warriors. This, again, was true

(1) of Israel, in the wilderness and in Canaan, her principal occupation in the latter place being fighting, not always with the Lord’s enemies, as should have been the case, but frequently with one another; and worshipping, though much oftener idols than Jehovah. So should it be true

(2) of Christian believers, as it is when they in any degree realize the ideal of their vocationto fight the good fight of faith (1Ti 6:12), and to endure hardness as good soldiers of Jesus Christ (2Ti 2:3).W.

2Ch 31:5-19

A nation’s liberality; or, a lecture on tithes.

I. THE IMPOSITION OF THE TITHES. Done by the commandment of Hezekiah (2Ch 31:5), not, however, acting in his own name and by his own authority, but merely publishing the Law of Jehovah for the maintenance of those who conducted the temple service. Under the old economy Jehovah was the sole Head of the Church, as Christ is under the new. For the Hebrew Church the exclusive source of legislation was not the sovereigns or prophets of the nation, but Jehovah; as for the Christian Church it is neither kings nor parliaments, neither Church dignitaries nor Church courts, but Jesus Christ. That which gave binding authority to Hezekiah’s commandment was not that it was “the word of a king” (Ecc 8:4), but that it was the ordinance of Jehovah as declared by Moses (Exo 23:19; Le 27:30-33; Num 18:12, Num 18:13, Num 18:21, Num 18:24; Deu 26:2-4). That which lends weight to human legislation in the Christian Church is the circumstance that it accords with the teaching of Christ in the New Testament Scriptures.

II. THE PAYING OF THE TITHES, ETC.

1. Promptly. “As soon as the commandment came abroad,” the children of Israel began to pour in their contributions (2Ch 31:5). The absence of delay, showed their zeal was not fanatical, but religious, and not seeming, but realthe last thing to be affected by a man’s religion being his purse; perhaps also it proved that the king’s liberality had been not without its influence (2Ch 30:24), as certainly it imparted additional value to their gifts. Qui cito dat bis dat.

2. Faithfully. Nothing was omitted or evaded that the Law enjoined. The people presented “the firstfruits of corn, and wine, and oil, and honey, and of all the increase of the field;” paid in the tithes or tenth parts Jehovah had assigned as a portion for the whole tribe of Levi (2Ch 31:5), as well as the tenth parts of such things as were dedicated to the Lord (2Ch 31:6); and rendered free-will offerings to Jehovah over and above what had been directly commanded (2Ch 31:14).

3. Unweariedly. It was no sudden fit of liberality which had overtaken them and quickly expended itself. The firstfruits presenting, tithe-paying, and free-will offering went on for four months (2Ch 31:7). Many can do a generous deed when seized by a momentary impulse, but are wholly unable to bear the strain of continuous giving. That these ancient givers grew not tired of their liberality was a proof that it proceeded from principle rather than from impulseshowed they were acting more from respect to the Divine Law than from a desire to gratify their own feelings.

4. Abundantly. So extraordinary was the outburst of liberality, that not only had the priests and Levites obtained the most ample maintenance, having had enough to eat and plenty over (2Ch 31:10), but so fast came the people’s offerings in that they were obliged to be piled up in heaps (2Ch 31:6), while so liberal had they been that, when the tithe season ended, so great a store remained (2Ch 31:10), that the priests and Levites were guaranteed against want throughout the rest of the year. The Christian Church might herein find an example. It is poor policy, besides being unscriptural (Luk 10:7; 1Co 9:14), for Churches or congregations to starve or underpay their ministers.

5. Generally. Most likely there were those who refused to comply with the king’s commandment, acting from a spirit of avarice which could not bear to part with their goods, or a spirit of unbelief which secretly hankered after the false gods they had formerly worshipped, or from a spirit of indifference, because they had no real interest in religion; and doubtless there were those who gave grudgingly and of necessity, adhering strictly to the letter of the Law, never going beyond the bond if they could help it, and certainly never throwing in any free-will offerings; but manifestly also the main body of the people, in the northern kingdom (2Ch 31:5) no less than in the southern (2Ch 31:6), yielded obedience to the king’s commandment, and fell in with the order of the day.

III. THE STORING OF THE TITHES.

1. The chambers for their reception. These were prepared in the house of the Lord (2Ch 31:11), in accordance with instructions from Hezekiah, but whether they were old cells or new cannot be determined.

2. The officers for their supervision.

(1) Two superiorCononiah the Levite, and Shimei his brother (2Ch 31:12).

(2) Ten inferior-Jehiel and Azaziah, Nahath and Asahel, Jeri-moth and Jozabad, Eliel and Ismachiah, Mahath and Benaiahwho acted as subordinates and assistants to the two chiefs, who derived their authority from Hezekiah the king, the chief magistrate in the state, and Azariah the chief priest of the house of Zadok (verse 10), and ruler of the house of God (verse 12).

IV. THE DISTRIBUTION OF THE TITHES, ETC.

1. The distributors.

(1) The chiefKore, signifying “Partridge” (Gesenius), a name borne by the son of Ebiasaph (1Ch 9:18), and here by the son of Imnah. By descent a Levite, he was by occupation “a porter towards the east,” i.e. keeper of the king’s gate on the east side of the temple.

(2) The assistants, six in number, named Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah, resided in the cities of the priests in different parts of the country.

2. The distribution.

(1) Kore distributed to those priests and Levites who served in the temple, first of such things as were required for the maintenance of themselves and the male children over three years of age who accompanied their parents (being priests) to Jerusalem when the turn came for these to serve, and secondly of such things as were necessary for any portion of their temple service. The distribution to the priests was according to fathers’ houses (verse 17)so much for every house, according to its size; that to the Levites was to individuals from twenty years old and upwards, according to a carefully prepared register.

(2) The assistants distributed necessary portions to those priests and Levites who resided in the priests’ cities, not being at the time engaged in active duty at the temple, and to the families of these as well as of those who were engaged (verses 15-19). Both parts of this work were performed with scrupulous fidelity (verse 18); the distributors “acted in a holy manner with the holy gifts,” distributing them “impartially and disinterestedly to all who had any claim to them” (Keil).

Learn:

1. The duty of Christ’s people to support the ministers of religion.

2. The voluntary character of all acceptable payments towards religion.

3. The necessity of order and system in Church finance.

4. The excellence of Christian liberality.W.

2Ch 31:20, 2Ch 31:21

The secret of prosperity.

I. A LOFTY CONCEPTION OF WHAT TRUE PROSPERITY IS.

1. Negatively. It is not personal, material, and temporal aggrandizement, inasmuch as one might gain the whole world, and yet lose his own soul (Mat 16:26); thus seeming to succeed, but in reality only gaining a disastrous failure.

2. Positively. It is working that which is good, right, and faithful before the Lord as Hezekiah didconstructing a life in harmony with the Divine ideal of what a life should be, viz.

(1) good, such as God can approve, admire, and pronounce excellent (Gen 1:31);

(2) right, according with the law of duty prescribed for God’s intelligent creatures; and

(3) faithful, in the sense of proceeding from a spirit of fidelity towards God. A life fashioned after this model is prosperous, no matter what its external environment may be.

II. A RIGHT IDEA OF HOW TRUE PROSPERITY SHOULD BE SOUGHT.

2. Generally, by seeking God. Only in the knowledge and service, favour and fellowship of God, can the ideal of life above outlined be realized. To designate that career successful which has never proposed for its aim, and consequently never reached as its end, a personal acquaintance with Godwhich has never occupied itself with either ascertaining or doing God’s willis simply to misapply language.

2. -Particularly, by rendering to God acceptable worship and true obedience. To worship and obey God the chief end of man. No life can be successful which offers its homage and service to another than God, or offers only homage self-devised, and service self-directed. Both in worship and in duty the Law of God, with its specific commandments, must rule.

III. A CORRECT METHOD OF PURSUING AFTER TRUE PROSPERITY. It must be sought after:

1. Always. Hezekiah kept the above aim before him “in every work that he began.” Mere occasional efforts after goodness will result in nothing but failure.

2. Earnestly. Hezekiah sought it with all his heart. Half-hearted endeavours can only terminate in feeble achievements. “Whatsoever thy hand findeth to do,” etc. (Ecc 9:10); “This one thing I do” (Php 3:13).

3. Religiously. Whatever works Hezekiah engaged in were done “before the Lord his God,” as in his sight and for his glory. So should it be with Christians. “Whether therefore ye eat or drink,” etc. (1Co 10:31); and “Whatsoever ye do, do it heartily, as to the Lord,” etc. (Col 3:23).W.

Fuente: The Complete Pulpit Commentary

2Ch 31:1. In Ephraim also, and Manasseh Though these tribes made part of Hoshea’s dominions, yet Hezekiah might direct this abolition of idolatry in them, either in virtue of a law which bound Israel as well as Judah, and required the extirpation of these things in the whole land of Caanan; or by the special impulse and direction of God’s spirit, which puts men upon heroic actions, though not to be drawn into imitation; or, out of a firm persuasion that his neighbour Hoshea, who had permitted his subjects to repair to the passover, would approve of, and consent to, what he did in this respect. See Poole’s Annotations.

Fuente: Commentary on the Holy Bible by Thomas Coke

n. Hezekiah: The Prophet Isaiah,Ch. 2932

. Hezekiahs Beginnings; the Cleansing and Consecration of the Temple: 2 Chronicles 29

2Ch 29:1.Hezekiah became king when he was twenty and five years old, and he reigned twenty and nine years in Jerusalem; and his mothers name was Abijah, daughter of Zechariah 2 And he did that which was right in the eyes of the Lord, according to all that David his father had done.

3He, in the first year of his reign, in the first month, opened the doors of the house of the Lord, and renewed them. 4And he brought in the priests and Levites, and assembled them in the broad way of the east, 5And said unto them, Hear me, ye Levites; now sanctify yourselves and sanctify the house of the Lord God of your fathers, and remove the filthiness out of the holy place. 6For our fathers have transgressed and done that which was evil in the eyes of the Lord our God, and have forsaken Him, and have turned 7their face from the dwelling of the Lord, and shown the back. They have also shut the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offering in the holy place unto the God of Israel. 8And the displeasure of the Lord was against Judah and Jerusalem, and He delivered them to horror,1 to astonishment, and to hissing, as ye see with 9your eyes. And lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. 10Now it is in my heart to make a covenant with the Lord God of Israel, that the hotness of 11His anger may turn away from us. My sons, now delay not; for the Lord hath chosen you to stand before Him to serve Him, and to be His ministers and incense-burners.

12Then the Levites arose, Mahath son of Amasai, and Joel son of Azariah, of the sons of the Kohathites; and of the sons of Merari, Kish son of Abdi, and Azariah son of Jehalelel;2 and of the Gershonites, Joah son of Zimmah, and Eden son of Joah. 13And of the sons of Elizaphan, Shimri and Jeuel;3 14and of the sons of Asaph, Zechariah and Mattaniah. And of the sons of Heman, Jehuel4 and Shimi; and of the sons of Jeduthun, Shemaiah and Uzziel. 15And they gathered their brethren, and sanctified themselves, and came at the command of the king, by the words of the Lord, to cleanse the house of the Lord. 16And the priests went into the interior of the house of the Lord to cleanse, and brought out all the uncleanness that they found in the temple of the Lord into the court of the house of the Lord; and the 17Levites took it to carry it out abroad into the brook Kidron. And they began on the first of the first month to sanctify, and on the eighth day of the month they came to the porch of the Lord; and they sanctified the house of the Lord eight days, and in the sixteenth day of the first month they made 18an end. And they went in to Hezekiah the king, and said, We have cleansed all the house of the Lord, and the altar of burnt-offering and all its vessels, 19and the table of shew-bread and all its vessels. And all the vessels which King Ahaz in his reign cast away in his infidelity we have prepared and sanctified, and behold, they are before the altar of the Lord.

20And Hezekiah the king rose early and gathered the rulers of the city, and went up to the house of the Lord. 21And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats for a sin-offering for the kingdom; and for the sanctuary, and for Judah, and he bade the sons of 22Aaron the priests to offer them on the altar of the Lord. And they killed the cattle, and the priests received the blood and sprinkled it on the altar; and they killed the rams, and they sprinkled the blood upon the altar; and they killed the lambs, and they sprinkled the blood upon the altar. 23And they brought the he-goats of the sin-offering before the king and the congregation, and they laid their hands upon them. 24And the priests killed them, and offered their blood for sin upon the altar, to atone for all Israel; for the king had ordered the burnt-offering and the sin-offering for all Israel. 25And he set the Levites in the house of the Lord, with cymbals, with psalteries, and with harps, by the command of David, and Gad the kings seer, and Nathan the prophet; for by the Lord was the commandment by His prophets. 26And the Levites stood with the instruments of David, and the priests 27with the trumpets. And Hezekiah said to offer the burnt-offering on the altar; and when the burnt-offering began, the song of the Lord began also with the trumpets,5 and after the instruments of David king of Israel. 28And all the congregation worshipped, and the song was sung, and the trumpets sounded;6 the whole until the burnt-offering was ended. 29And when they made an end of offering, the king and all that were with him bowed down 30and worshipped. And Hezekiah the king and the princes said to the Levites to praise the Lord with the words of David and Asaph the seer; and they praised with gladness, and bowed down and worshipped.

31And Hezekiah answered and said, Now ye have filled your hand unto the Lord, draw nigh and bring sacrifices and thank-offerings into the house of the Lord: and the congregation brought sacrifices and thank-offerings, and every one that was willing of heart, burnt-offerings. 32And the number of the burnt-offerings, which the congregation brought, was seventy bullocks, a hundred rams, two hundred lambs; all these for a burnt-offering to the Lord. 33And the consecrated things were six hundred oxen and three thousand 34sheep. Only the priests were too few, and they could not flay all the burnt-offerings, and their brethren the Levites assisted them till the work was ended, and till the priests had sanctified themselves; for the Levites were more upright of heart to sanctify themselves than the priests. 35And also the burnt-offering was in abundance, with the fat of the peace-offerings, and the libations for the burnt-offering: and the service of the house of the 36Lord was established. And Hezekiah and all the people were glad that God had prepared the people; for the thing was done suddenly.

. The Passover: 2 Chronicles 30

2 Chronicles 30. . 1And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, to come to the house of the Lord at Jerusalem, to 2keep the passover unto the Lord God of Israel. And the king took counsel with his princes, and all the congregation in Jerusalem, to keep the passover in the second month. 3For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, nor had the people gathered 4, 5to Jerusalem. And the thing pleased the king and all the people. And they settled the thing, to issue a proclamation in all Israel, from Beer-sheba even to Dan, to come to keep the passover unto the Lord God of Israel at Jerusalem; 6for they had not kept it with a multitude as it was written. And the posts went with the letters from the hand of the king and his princes through all Israel and Judah, and at the command of the king, saying, Ye sons of Israel, return unto the Lord God of Abraham, Isaac, and Israel, and He will return to the escaped remaining to you from the hand of the kings of Assyria. 7And be not ye like your fathers and your brethren, who revolted against the Lord God of their fathers, and He gave them up to desolation, as ye see. 8Now be not stiff-necked like your fathers; yield yourselves to the Lord, and go into His sanctuary, which He hath sanctified for ever, and serve the Lord your God, that the hotness of His anger may turn from you. 9For if ye return to the Lord, your brethren and your children shall find compassion before their captors, and they shall return to this land; for the Lord your God is gracious and merciful, and He will not turn His face from you if ye return to Him.

10And the posts passed from city to city in the land of Ephraim and Manasseh 11and unto Zebulun; and they scoffed at them and mocked them. But some men of Asher and Manasseh and Zebulun humbled themselves, and 12came to Jerusalem. Also the hand of God was upon Judah to give them one heart to do the command of the king and the princes, by the word of the Lord.

13And much people assembled at Jerusalem to keep the feast of unleavened bread in the second month, a very great congregation. 14And they arose and took away the altars that were in Jerusalem; and all the altars for incense 15they took away, and cast into the brook Kidron. And they killed the pass-over on the fourteenth of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of the Lord. 16And they stood in their place after their rule, according to the law of Moses the man of God, the priests sprinkling the blood from the hand of the Levites. 17For there were many in the congregation that were not sanctified; and the Levites took charge of the killing of the passovers for all that were unclean, to sanctify them unto the Lord. 18For a multitude of the people, many from Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet they ate the passover not as it was written: for 19Hezekiah prayed for them, saying, The good Lord pardon7 every one That hath prepared his heart to seek God, the Lord God of his fathers, though 20not in the cleanness of the sanctuary. And the Lord heard Hezekiah, and 21healed the people. And the sons of Israel that were in Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests were praising the Lord day by day, with instruments of might to the Lord. 22And Hezekiah spake to the heart of all the Levites who had good understanding of the Lord: and they ate8 the feast seven days, offering sacrifices of peace, and confessing to the Lord God of their fathers.

23And the whole congregation resolved to keep other seven days with gladness. 24For Hezekiah king of Judah gave to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great many priests sanctified themselves. 25And all the congregation of Judah, and the priests and Levites, and all the congregation that came out of Israel, and the strangers 26that came from the land of Israel, and that dwelt in Judah, were glad. And there was great gladness in Jerusalem; for since the days of Solomon son of 27David king of Israel was not the like in Jerusalem. And the priests [and] the Levites9 arose and blessed the people: and their voice was heard, and their prayer came up to His holy dwelling, to heaven.10

. Further Religious Reforms of Hezekiah: 2 Chronicles 31

2Ch 31:1.And when all this was finished, all Israel that were present went out to the cities of Judah, and brake the statues, and cut down the asherim, and pulled down the high places and the altars out of all Judah and Benjamin, and in Ephraim and Manasseh, completely: and all the sons of Israel returned, every man to his possession, unto their cities.

2And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, of the priests and the Levites for burnt-offering and peace-offering, to minister, and to thank, and to 3praise in the gates of the camp of the Lord. And the kings portion of his property for burnt-offerings, for the burnt-offerings of the morning and of the evening, and the burnt-offerings for the sabbaths, and the new moons, and 4the set feasts, as it is written in the law of the Lord. And he said to the people, the inhabitants of Jerusalem, to give the portion of the priests and 5the Levites, that they might be stedfast in the law of the Lord. And when the word came forth, the sons of Israel brought abundantly the first-fruits of corn, must, and oil, and honey, and all the increase of the field; and the tithe 6of all they brought in abundance. And the sons of Israel and Judah that dwelt in the cities of Judah, they also brought the tithe of oxen and sheep, and the tithe of holy things11 consecrated unto the Lord their God, and laid them in heaps. 7In the third month they began to lay down the heaps, and 8in the seventh month they finished them. And Hezekiah and the princes came and saw the heaps, and they blessed the Lord and His people Israel. 9And Hezekiah inquired of the priests and Levites concerning the heaps. 10And Azariah the chief priest, of the house of Zadok, answered him and said, Since they began to bring the offerings into the house of the Lord, we have eaten and been satisfied, and left in abundance; for the Lord hath blessed His 11people, and this great store is left. And Hezekiah said to prepare chambers 12in the house of the Lord, and they prepared them. And they brought in the offerings and the tithe and the consecrated things faithfully; and over them Conaniah12 the Levite was ruler, and Shimi was second. 13And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah were overseers under Conaniah12 and his brother Shimi, by the appointment of Hezekiah the king, and Azariah 14the ruler of the house of God. And Kore, son of Jimnah the Levite, the porter toward the east, was over the freewill-offerings of God, to distribute 15the offering of the Lord, and the most holy things. And by him stood Eden, and Minjamin, and Jeshua, and Shemaiah, Amariah, and Shechaniah in the cities of the priests, with truth to give to their brethren, in the courses, to the 16great as to the small. Beside their register of males from three years old and upward, to every one that entereth into the house of the Lord, for the 17rate of each day, for their service in their charges by their courses. And the register of the priests by their father-houses; and the Levites from twenty years old and upward, in their charges by their courses. 18And to the register of all their little ones, their wives, sons, and daughters, for all the congregation; for in their faithfulness they sanctified themselves in the holy thing. 19And for the sons of Aaron the priests, in the fields of the suburbs of their cities, in every city [were appointed] men who were expressed by name, to give portions to every male among the priests, and to all the register of the Levites. 20And Hezekiah did thus in all Judah, and did that which was good and right and true before the Lord his God. 21And in every work which he began in the service of the house of God, and in the law and the commandment to seek his God, with all his heart he did, and prospered.

. Expedition of Sennacherib against Jerusalem, and averting of the threatened Danger by Divine Help: 2Ch 32:1-23

2Ch 32:1.After these events, and this faithfulness, Sennacherib king of Assyria came and entered into Judah, and besieged the fenced cities, and thought 2to break into them for himself. And Hezekiah saw that Sennacherib was come, and his face was for war against Jerusalem. And 3he took counsel with his princes and his mighty men to stop the waters of the fountains, which 4were without the city; and they helped him. And much people was gathered, and they stopped all the fountains, and the brook that flowed through the land,13 saying, Why should the kings of Assyria come and find much water? 5And he strengthened himself, and built up all the wall that was broken, and raised it to the towers,14 and another wall without, and strengthened Millo in the city of David, and made weapons in abundance, and shields. 6And he set captains of war over the people, and gathered them to him in the broad 7way at the gate of the city, and spake to their heart, saying, Be brave and strong, fear not nor be dismayed for the king of Assyria, nor for all the multitude that is with him; for with us is more than with him. 8With him is an arm of flesh; and with us is the Lord our God, to help us, and to fight our battles: and the people relied upon the words of Hezekiah king of Judah.

9After this Sennacherib king of Assyria sent his servants to Jerusalem, and he himself stood against Lachish, and all his power with him, against Hezekiah king of Judah, and against all Judah that was at Jerusalem, saying, 10Thus saith Sennacherib king of Assyria, Whereon do ye trust, and why sit ye in restraint in Jerusalem? 11Doth not Hezekiah mislead you to deliver you to die by hunger and thirst, saying, The Lord our God shall deliver us from 12the hand of the king of Assyria? Hath not this Hezekiah removed his high places and his altars, and said to Judah and to Jerusalem, saying, Before one altar shall ye worship, and burn incense upon it? 13Know ye not what I and my fathers have done to all the peoples of the lands? Have the gods of the nations of the lands been at all able to deliver their lands from my hand? 14Who was there among all the gods of these nations, that my fathers extirpated, that could deliver his people out of my hand, that your God should be able to 15deliver you from my hand? And now let not Hezekiah deceive you nor seduce you in this way, neither believe him; for no god of any nation or kingdom was able to deliver his people from my hand, nor the hand of my fathers; much more your God shall not deliver you from my hand. 16And his servants spake yet more against the Lord, and against Hezekiah His servant. 17And he wrote a letter to rail on the Lord God of Israel, and to speak against Him, saying, Like the gods of the nations of the lands who have not delivered their people from my hand, so shall not the God of Hezekiah deliver His 18people from my hand. And they cried with a loud voice, in the Jewish tongue, to the people of Jerusalem that were on the wall, to affright them and trouble them, that they might take the city. 19And they spake to the God of Jerusalem as against the gods of the peoples of the earth, the work of mens hands.

20And for this Hezekiah the king, and Isaiah son of Amoz the prophet, 21prayed and cried to heaven. And the Lord sent an angel, and cut off every valiant hero and leader and captain in the camp of the king of Assyria: and he returned with shame of face to his own land; and he came into the house of his god, and they that came out of his own bowels15 there slew him with 22the sword. And the Lord saved Hezekiah, and the inhabitants of Jerusalem, from the hand of Sennacherib king of Assyria, and from the hand of all,16 and defended them around. 23And many brought a gift to the Lord at Jerusalem, and jewels to Hezekiah king of Judah; and he was exalted in the eyes of all nations thereafter.

. Sickness, Remaining Years, and End of Hezekiah: 2Ch 29:24-33

24In those days Hezekiah was sick unto death, and he prayed unto the 25Lord: and He spake unto him, and gave him a sign. And Hezekiah repaid not according to the benefit done to him; for his heart became proud, and 26there was indignation against him, and against Judah and Jerusalem. And Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem; and the indignation of the Lord came not upon them in the days of Hezekiah.

27And Hezekiah had very much riches and glory; and he made himself treasuries for silver, and gold, and precious stones, and spices, and shields, and 28all articles of desire. And storehouses for the increase of corn, and must, and 29oil; and stalls for all kinds of cattle, and flocks for the folds.17 And he made him cities, and possession of flocks and herds in abundance; for God 30had given him very much substance. And this Hezekiah stopped the upper outflow of the water of Gihon, and led it18 straight down to the west of the 31city of David: and Hezekiah prospered in all his work. And so in the case of the ambassadors of the princes of Babel, who sent to him to inquire of the wonder that was done in the land, God left him, to try him, to know all that was in his heart.

32And the rest of the acts of Hezekiah, and his kindness, behold, they are written in the vision of Isaiah the prophet, son of Amoz, in the book of the kings of Judah and Israel. 33And Hezekiah slept with his fathers, and they buried him in the height of the sepulchres of the sons of David; and all Judah and the inhabitants of Jerusalem gave him glory in his death: and Manasseh his son became king in his stead.

EXEGETICAL

Preliminary Remark.While the military and political side of the reign of Hezekiah, its relation to the Assyrian monarchy, its threatened annihilation by the invasion of Sennacherib, with the divine deliverance from this catastrophe, the later sickness and recovery of the king, and his proceedings with ambassadors of Babylon,while all this is much more fully narrated in the books of Kings (2Ki 18:8 to 2Ki 20:9), and in the parallel records of the book of Isaiah, than here, our author, on the contrary, treats much more fully and clearly of the reformation of worship by Hezekiah at the beginning of his reign, his cleansing and reconsecration of the temple, his grand and general celebration of the passover, in which many north Israelites participated, and his other measures for the order and purification of religious life. To the sections concerning this inner religious and theocratic side of the regin of Hezekiah, 2 Chronicles 29-31, correspond in 2 Kings merely the seven introductory verses of 2 Chronicles 18, so that almost the whole contents of those three chapters are peculiar to the Chronist.

1. Hezekiahs Beginnings: the Cleansing and Consecration of the Temple: 2 Chronicles 29.Hezekiah became king. , the fullest form of this name, signifies whom Jehovah strengthens, as the somewhat shortened , Isa 37:1 ff., or , 2Ki 18:1 ff., means strength of Jehovah. The Assyrian monuments present the form Ha–Za–ki–ya–hu, corresponding to that of Isaiah; see Schrader, p. 168 ff. Moreover, 2Ch 29:1-2 agree almost throughout with 2Ki 18:1-3. for the chronology see Evangelical and Ethical Reflections, No. 3.

2Ch 29:3-19. The Cleansing of the Temple.He in the first year of his reign, in the first month, that is, in Nisan, the first month of the ecclesiastical year, not (as Caspari thinks, Beitrge zur Einleitung in das Buch Jesaia, p. 111) in the first month of the reign of Hezekiah. How long, that is, how many months, he had reigned when he in the first month of the new year began his measures of reform, remains uncertain; the assumption of Von Gumpach (Die Zeitrechn. der Babylonier und Assyrer, p. 99) and Bertheau, that Hezekiahs reign began with the first month (Tisri) of the previous year, appears a bare conjecture in face of the indefiniteness of the statement in our text.And renewed them, repaired thema renovating process which is more exactly described in 2Ki 18:16 as an overlaying with gold plate.

2Ch 29:4. And assembled them in the broad way of the east, not perhaps, in the inner court (Bertheau, Kamph.), but in an open area outside the whole temple building, on the south-east or east; comp. Ezr 10:9, Neh 8:1; Neh 8:3; Neh 8:16.

2Ch 29:5. Now sanctify yourselves, an indispensable prerequisite for a worthy and effectual performance of the business of cleansing the temple; comp. 2Ch 29:15 and Exo 19:10. On , filthiness as a designation of idolatry, comp. Lam 1:17; Ezr 9:11; and the synonym in 2Ch 29:16.

2Ch 29:6. For our fathers have transgressedAhaz and his contemporaries, for the statement in 2Ch 29:7 suits these only. On to turn the back (properly give), comp. Neh 9:29.

2Ch 29:7. They have also shut the doors of the porch, and thus of the whole temple, for only through the porch was there access to the holy and most holy place; comp. 2Ch 28:24, where also the new alter of burnt-offering erected by Ahaz in the court after the heathenish model is mentioned, which the Chronist, according to our passage (nor offered burnt-offering) regarded by no means as a lawful place of worship.

2Ch 29:8. And the displeasure of the Lord, etc.; comp. 2Ch 19:2; 2Ch 19:10, 2Ch 29:18, 2Ch 32:25; and for the following strong terms: horror, astonishment, and hissing, Deu 28:25; Jer 19:8; Jer 24:9; Jer 25:9; Lam 2:15; and also 2Ch 30:7. For 2Ch 29:9 comp. the Evangelical and Ethical Reflections on the verse before, No. 3

2Ch 29:10. Now it is in my heart; comp. 2Ch 6:7, 2Ch 9:1;1Ch 22:7; 1Ch 28:2.

2Ch 29:11. My sons, familiar, persuasive address, as in Pro 1:8, etc.Now delay not, literally, withdraw yourselves not (, Niph. of ; comp. Job 27:8). on b, comp. 2Ch 26:18; 1Ch 23:13; Deu 10:8.

2Ch 29:12. Then the Levites arose. Of the following fourteen names, Joah son of Zimmah, and Kish son of Abdi, occur already in the Levitical genealogy, 1Ch 6:5 f., 29; Mahath, Eden, and Jehiel recur in 2Ch 31:13-15.

2Ch 29:13. And of the son of Elizaphan, Shimri. That of this family two Levites are expressly mentioned, is explained by the high repute which Elizaphan or Elzaphan, son of Uzziel, son of Kohath (Exo 6:18), enjoyed as prince of the house of Kohath in the time of Moses (Num 3:30). Hence their co-ordination here, on the hand, with the three Levitical head families, and on the other with the three singing families of Asaph, Heman, and Jeduthun.

2Ch 29:15. And they gathered their brethren, the remaining Levites present in Jerusalem.At the command of the king by the words of the Lord; comp. 2Ch 30:12; 1Ch 25:5. The kings command was founded on the divine prescription of the law.

2Ch 29:16. And the priests brought out all the uncleanness into the court, all the sacrificial vessels employed in idolatry, perhaps also the remains of the idolatrous offerings, and the like. For , see on 2Ch 29:5; for the brook Kidron, comp. 2Ch 15:16, 2Ch 30:14.

2Ch 29:17. They began on the first of the first month. On the first eight days of the month they employed themselves in the cleansing of the court, the eight following in that of the temple itself, so that they ha finished on the sixteenth.

2Ch 29:19. And all the vessels which King Ahaz cast away; comp. 2Ch 11:14. These are the brazen altar of burnt-offering, the brazen sea, and lavers on the stands; see 2Ki 16:14; 2Ki 16:17. For , abbreviated form of (1Ch 29:16), see Ew. 196, b.And behold, they are before the altar of the Lord, the altar of burnt-offering.

2Ch 29:20-30. The sacrifices at the Reconsecration of the Temple.

2Ch 29:21. And they brought seven bullocks. The seven bullocks, rams, and lambs were, as the sequel shows, to serve as a burnt-offering, the seven he-goats, 2Ch 29:23, as a sin-offering; comp. Ezr 8:35.

2Ch 29:22. And the priests received the blood, took it, as in 2Ch 29:16.

2Ch 29:23. Laid their hands upon them, leaned their hands upon them, comp. Lev 1:4, from which it moreover follows that this laying on of hands took place also in the burnt-offerings. Perhaps it is specially mentioned only in the case of the sin-offering, because the circumstance that the king and the congregation (naturally its representatives, the princes) directly laid their hands on the sin-offering clearly exhibited the relation of the expiatory act to the whole of Israel; comp. the following verse.

2Ch 29:24. And the priests offered their blood for sin upon the altar, literally, made their blood to atone; , as in Lev 4:30; Lev 4:34; Lev 9:15. The whole of Israel is not merely the southern kingdom (Judah and Benjamin), but, as 2Ch 30:5 ff. shows, the whole of the twelve tribes; Hezekiahs great expiatory act was intended to affect even the Ephraimites.

2Ch 29:25. And he set the Levites with cymbals; comp. 1Ch 15:16, and with respect to the command of David, 2Ch 8:14. For Gad and Nathan as counsellors and assistants of David in his arrangement of the temple service, comp. 1Ch 21:29. By His prophets, by the hand of His prophets, is an explanatory apposition to , and denotes that the divine commandment is accomplished by the instrumentality of the prophets.

2Ch 29:26. With the instruments of David, with the instruments introduced into the divine service by David; comp. 1Ch 23:5; 1Ch 15:16.

2Ch 29:27. And when the burnt-offering began, the song of the Lord began, that is, the praise of the Lord by singing with musical accompaniment; comp. 1Ch 16:42; 1Ch 25:7.And after the instruments of David, literally, at the hands of the instruments of David; comp. 1Ch 6:16; 1Ch 25:2-3; 1Ch 25:6; 2Ch 23:18. The instruments of David appear, accordingly, as governing and leading the whole musical performance, according to a view of the relation between singing and music somewhat different from the modern.

2Ch 29:28. And the song was sung, properly, was singing, sounded. The sense of the whole verse is obvious: during the whole time of the offering the praising musical performance continued. Accordingly 2Ch 29:30 also must be understood not as if the Levites had struck up a song of praise on the close of the offering at the command of the king, but in the sense of a supplementary notice of this, that they were Davidic and Asaphic songs, which the Levitical singers performed during the solemnity. Asaph is here called a seer (), as elsewhere also Heman (1Ch 25:5) and Jeduthun (2Ch 35:15).And they praised with gladness, even unto gladness, as in 1Ch 15:16.

2Ch 29:31-36. The Presenting of Sacrifices, Thank-Offerings, and Free-Will Offerings, as the Closing Act of the Consecration.Now ye have filled your hand unto the Lord, have consecrated yourselves to His service; comp. 2Ch 8:9; Exo 28:41; Exo 32:29, etc. The words appear addressed only to the priests; but as the following sentence; Draw nigh and bring sacrifices and thank-offerings, etc., according to 2Ch 29:32 ff., applies to the whole community, this is to be considered as included with the priests, and participating in their office. Our passage belongs, therefore, to the Old Testament testimonies for the universality of the priestly dignity in the kingdom of God, like Exo 19:6; Hos 4:6; Isa 61:6.Sacrifices and thank-offerings, that is, perhaps, sacrifices even thank-offerings, or sacrifices as thank-offerings; for, according to Lev 7:11; Lev 7:16, the thank-offerings () appear as a special class of sacrifices ( or ), along with vows and free-will offerings.

2Ch 29:33. And the consecrated things,, the holy things; here the animals presented as thank-offerings. This is clear not only from 2Ch 29:32, but also from such passages as 2Ch 35:13; Neh 10:34.

2Ch 29:34. Only the priests were too few, and they could not flay all the burnt-offerings. In private burnt-offerings the flaying of the animal was the business of the worshipper, Lev 1:6; but in those presented on festivals in the name of the community, it was the business of the priests, in which, because it had no specially priestly character, the Levites might help (Keil).On , strengthen, here assist, comp. 2Ch 28:20; Ezr 6:22.For the Levites were more upright of heart to sanctify themselves than the priests, who, perhaps because they were nearer the court, were more deeply involved in the idolatrous movement under Ahaz. , properly, rectiores animo, better inclined, under a more righteous impulse.

2Ch 29:35. And also the burnt-offering was in abundance, the voluntary burnt-offerings, 2Ch 29:31 f. (70 oxen, 100 rams, 200 lambs in number), which were added to the proper sacrifice of consecration; and hence the burden of labour on the priests was very great. For the fat pieces next mentioned, comp. Lev 3:3-5; for the libations as an accompaniment of the burnt – offering, Num 15:1-16.And the service of the house of the Lord was established, prepared, arranged; comp. 2Ch 29:36; 2Ch 35:10; 2Ch 35:16. The service () is the regular sacrificial worship in the temple, not its cleansing and consecration, as Berth, thinks.

2Ch 29:36. Were glad that God had, etc.; = ; comp.1Ch 26:28. This refers not, perhaps, to the willingness of the people, which God effected by His grace (Ramb., Berth.), but the cleansing of the temple and restoration of the true theocratic worship, which was accomplished by the willing part taken by the people.For the thing was done suddenly, with unexpected readiness; comp. 2Ch 29:3.

2. The Passover: 2 Chronicles 30.

2Ch 30:1-12. Preparations for it.And wrote letters also to Ephraim and Manasseh, to those belonging to the northern kingdom, who are here named by their chief tribes; comp. 2Ch 30:5; 2Ch 30:10.

2Ch 30:2. And the king took counsel (comp. 2Ch 25:17) to keep the pass-over in the second month. Such an after-celebration of the passover is permitted by the law, Num 9:6-13, to those who, from Levitical defilement, or being on a journey, were prevented from celebrating it at the right time, on the 14th Nisan. On this decision of the law Hezekiah here rests in transferring the whole celebration from the first to the second month, because, as is expressly stated, 2Ch 30:3, those two cases of hindrance (impurity of the priests, and distance of the greater part of the people from Jerusalem) were actually involved. Peculiar, yet destitute of sufficient ground, is the assumption of Hitzig (Gesch. p. 219), that the law in Num 9:6 ff. was first occasioned by Hezekiahs after-celebration of the passover, even as almost all the laws of the fourth book of Moses originated in the times of Hezekiah.

2Ch 30:3. Because the priests had not sanctified themselves sufficiently., compounded of , , and , signifies properly, to that which was enough, ad sufficientiam, and, in connection with , expresses here the thought that a sufficient number of sanctified Levitically clean priests could not be ready in the month of Nisan to celebrate the passover at that time ( ); comp. 2Ch 29:34. Observe, moreover, how clearly the contents of this verse, as well as the following, point to this, that the celebration of the passover, of which it treats, was to take place, and did take place, in the next month, after the consecration of the temple, and therefore in the first year of Hezekiahs reign. Comp. at the close of this chapter.

2Ch 30:5. And they settled the thing, resolved upon it; comp. 2Ch 33:8; Neh 10:33. For the proverbial form: from Beer-sheba even to Dan, to designate the whole territory of Israel, comp. Jdg 20:1; 1Sa 3:20; 2Sa 3:10, etc.; see above on 2Ch 19:4.For they had not kept it with a multitude; so is most probably to be taken. The celebration should take place with a numerous concourse of people; comp. 2Ch 30:13; Ezr 3:4. The explanation followed by Kimchi, then by Luther, and recently by de Wette: For not for a long time, is verbally inadmissible (comp. for , in the sense of in multitude, numerous, also 2Ch 30:24). A statement also follows in 2Ch 30:26 of the length of time during which the passover had not been celebrated by great numbers.

2Ch 30:6. And the posts went, the royal couriers (whether belonging directly to the kings guards is, notwithstanding 2Ch 23:1 ff., uncertain); comp. Est 3:13; Est 3:15; Est 8:14.Remaining to you from the hand of the kings of Assyria, of Tiglath-pileser and his viceroys (archons, eponyms); see on 2Ch 28:16. Pul (whether different from Tiglath-pileser, comp. on 1Ch 5:26) cannot be here intended, because he led no Israelites captive; see 2Ki 15:19. Neither can Shalmaneser be meant, as he came to the throne almost at the same time with Hezekiah, and his invasion took place in the sixth year of this king, while that which is here recorded belongs to the first year; see under 2Ch 30:27.

2Ch 30:8. Now be not stiffnecked like your fathers, since the time of Jeroboam. On making the neck stiff = being stiffnecked, comp. 2Ki 17:14; Neh 9:16 f.; on giving the hand, for yielding oneself, vowing allegiance to, 2Ki 10:15; Ezr 10:19; Eze 17:18 (as also 1Ch 29:24, Lam 5:6, submit to); for the close of the verse, 2Ch 29:10.Your brethren and your children shall find compassion before, literally, shall be for compassion before your captors; comp. Neh 1:11.

2Ch 30:10. And unto Zebulun; thus not quite to the extreme north border (not literally even to Dan, 2Ch 30:5). Observe the concrete historical character of this notice, by no means favouring the suspicion of a pure fiction of these reports on the part of our author. The messengers also might very easily reach Zebulun (and the southern Asher, 2Ch 30:11) in the interval between the 16th Nisan (2Ch 29:17) and the 14th of the following month; they could scarcely have travelled to the more northern Naphtali, next to Dan (Laish), and North Asher. But these most northern parts of the country had been quite wasted and depopulated by Tiglath-pileser; see 2Ki 15:29. That which is here stated (2Ch 30:10-11) agrees still less with the hypothesis of Caspari and Keil, that all that is related in our chapter happened in the time after the fall of Samaria (see under 2Ch 30:27), as the artificial attempts at adaptation by Keil show.

2Ch 30:12. Also the hand of God was upon Judah to give them one heart. The phrase: , here sensu bono of the blessed effect of the divine power (comp. Ezr 8:22), otherwise usually in the sense of judicial punishment (Exo 9:3; Deu 2:15, etc.).By the word of the Lord; comp. 2Ch 29:15.

2Ch 30:13-22. The Festival itself.Took away the altars; those erected by Ahaz for idolatrous burnt-offerings and incense; comp. 2Ch 28:24.

2Ch 30:15. And the priests and the Levites were ashamed; a clause referring to 2Ch 30:3, which points by way of supplement to this, that the present full participation of the Levitical spirituality, in contrast with the former deficiency (especially with regard to the priests, 2Ch 29:34), was owing to the feeling of shame meanwhile awakened in the whole order on account of their former participation in idolatry.

2Ch 30:16. And they stood in their place., place, stand, as 2Ch 35:10; Dan 8:17-18.After their rule; comp. 1Ch 6:17.The priests sprinkling the blood from the hand of the Levites, that is, the Levites handed them the blood to sprinkle on the altar. That the Levites here did this, whereas this handing of the blood was the part of the several worshipping householders (2Ch 35:6; Ezr 6:20), is explained, 2Ch 30:17, by pointing out that only the Levites were as yet all properly cleansed, and not the remaining multitude ( here, and 2Ch 30:18, a neuter substantive before the preposition, and not an adverb, as in Psa 120:6).

2Ch 30:18. Many from Ephraim and Manasseh, Issachar and Zebulun. The Chronist reports this not from an excess of national feeling, as if he wished to represent the whole northern kingdom as subjected to the Jewish king Hezekiah (H. Schultz, Theologie des Alten T. ii. 309), but simply because some of the tribes of the northern kingdom, then governed by Hosea, and already on the verge of total ruin, had sent representatives to the passover of Hezekiah, to signify that the feeling of national guilt was awakened in them in all its strength. That in 2Ch 30:11 the tribes of Asher, Manasseh, and Zebulun, but here Ephraim, Manasseh, Issachar, and Zebulun, are named as humbled (returning penitent to the theocratic centre of worship), appears to rest on definite historical grounds, the nature of which we cannot now determine.Yet they ate the pass-over not as it was written, as Levitically unclean, and thus contrary to the precept, Num 9:6; comp. Josephus, de B. Jud.vi. 9.3, and under 2Ch 30:26.The good Lord pardon. With these closing words of 2Ch 30:18 ( ) are to be immediately connected, notwithstanding the Masoretic division of the verses, the initial words of 2Ch 30:19 : Every one that hath prepared his heart to seek God. stands thus before the relative sentence, 2Ch 30:19 [rather before ], without (as , 1Ch 15:12). On , in the sense of forgiving, comp. Psa 65:4; Lev 16:6; Lev 16:11.Though not in the cleanness of the sanctuary, though they did not strictly comply with the legal prescriptions concerning the purity to be observed in approaching the sanctuary. A remarkable mildness and almost evangelical freedom of view are expressed in these words.

2Ch 30:20. And healed the people, forgave their guilt, healed them in an ethical respect; comp. Psa 41:5; Hos 14:5; Jer 3:22. The healing of disease or of death, that was to be apprehended as punishment for their guilt (Lev 15:31), is scarcely intended (against Berth. and Kamph.).

2Ch 30:21. And the sons of Israel that were in Jerusalem, were found; comp. 2Ch 29:29, 2Ch 31:1.With instruments of might to the Lord, instruments by which they ascribed might to the Lord, glorified His might (comp. Psa 29:1), therefore with instruments for praising the might of the Lord. Interesting, but not quite certain, is the interpretation of Kamphausen, who takes by itself in the sense: with instruments of might, that is, with loud sound.

2Ch 30:22. And Hezekiah spake to the heart of all the Levites, spake hearty, loving, encouraging words to them.Who had good understanding of the Lord, of the service of the Lord.And they ate the feast seven days. We are scarcely to read, with the Sept. (see Crit. Note): And they completed the feast; for the reading: eat the feast, appears simply modelled after the known: eat the passover, as the following: offering sacrifices of peace, clearly shows (comp. also Psa 118:27). Moreover, the collective worshippers, not merely the Levites and priests, are the subject.And confessing to the Lord God of their fathers, namely, with praise and thanksgivingnot, perhaps, with penitent confession of their guilt, as some of the ancients thought. is quite the of the Hellenistic Greek (and so of the Sept. in our passage).

2Ch 30:23-27. The Feast of Seven Days after the Passover.Resolved to keep (make) other seven days with gladness. , adverbial accusative for

2Ch 30:24. For Hezekiah . . . gave to the congregation (properly, heaved, gave as a heave-offering; comp. 2Ch 35:7) a thousand bullocks, etc.; that is, the king and princes had contributed victims so liberally for the passover, that they had not consumed the whole during the seven days of the feast, but had still provision for so long an after-feast.And a great many priests sanctified themselves; the extraordinary abundance of offerings could thus be overtaken; comp. 2Ch 30:3; 2Ch 29:34.

2Ch 30:25. And the strangers that came from the land of Israel, and that dwelt in Judah. These strangers () from Israel and Judah are here, as certainly as they were distinct from the congregation that came out of Israel ( = Ephraim), that is, from the Ephraimites mentioned 2Ch 30:11; 2Ch 30:18, actually strangers, that is, proselytes. It is otherwise in 2Ch 15:9, where those dwelling as strangers among the Jews, from Ephraim and Manasseh and Simeon, are simply the Israelites that have migrated thence.

2Ch 30:26. For since the days of Solomon was not the like in Jerusalem, no so fair and sublime a festival celebrated by so great a multitude. But the point of comparison is perhaps not any passover under Solomon, but rather the feast of the consecration of the temple under this king (2Ch 7:1-10). This resembles the passover of Hezekiah in this respect, that, with the feast of tabernacles following, it lasted also fourteen days. Because this only is intended, and not any passover of Solomon, there is no contradiction between our passage, or in general between that which is depicted in our chapter and 2Ch 35:18, and 2Ki 23:22. If in the latter passage it is said of Josiahs passover: There was not holden such a passover from the days of the Judges, this remark refers, in the first place, to the purity and legitimacy of the feast; and in this respect the present celebration by Hezekiah was defective, just as our author has expressly acknowledged.

2Ch 30:27. And the priests (and) the Levites arose; comp. Crit. Note. That the benediction of the priests was heard, and actually penetrated to His (Gods) dwelling in the heaven, our historian might conclude with sufficient certainty, from the further gladness and elevation of heart which he had to recount in the two following chapters of Hezekiahs reign (in its inner as well as outer aspect).

On the date of Hezekiahs passover, first Keil (Komment. zu den Bchern der Knige, 1845, p. 515 f.), then Caspari (Beitrge zur Einleitung in das Buch Jesaia, p. 109 ff.), and again Keil (Komment. zur Chron. p. 343 ff.), laid down the opinion that it was held not in the first year of his reign, in the next month after the cleansing of the temple, but considerably later, namely, after the destruction of the kingdom of the ten tribes, in his sixth year. Against this assumption, and for the usual view, according to which the Chronist in our chapter means to report something immediately following the feast of the consecration described in 2 Chronicles 29 : speak1. The consec. in at the beginning of 2Ch 30:1; 2 Chronicles 2. The statement in 2Ch 30:3, that the priests had not sanctified themselves sufficiently, which clearly refers to 2Ch 29:34, and does not at all permit the interposition of a period of six years between the two chapters; 3. The naming of the second month in 2Ch 30:2, which is certainly to be understood from 2Ch 29:3; 2Ch 29:17 (the first month, that is, Nisan, in the first year of his reign), and therefore to be referred to the first year of Hezekiah. To these in themselves decisive grounds, which Keil vainly endeavours in a long discussion to invalidate, are to be added, as further cogent arguments4. The circumstance that our author, if he had actually meant to represent the passover as instituted after the fall of Samaria and the destruction of the northern kingdom, and even with reference to the condition and necessity of the population occasioned by this catastrophe, must have expressly said so, as such an important motive for including the Ephraimites as partakers in the feast could not have been passed over in silence; 5. The circumstance that the manner in which these northern guests and their seats are mentioned in 2Ch 30:6; 2Ch 30:10 f. and 18 suits only the time after the invasion of Tiglath-pileser, not that after the fall of Samaria (see on these passages, especially 2Ch 30:11); 6. The circumstance that the description given in 2Ch 30:10-12 of the preparations for the festival, compared with the opening of the description of the feast itself in 2Ch 30:13, makes only a short duration of these preparations probable; 7. And lastly, the circumstance that the appearance of a not inconsiderable number of communicants from the northern kingdom agrees very well with that which is attested in 2Ki 17:2 of the comparatively pious and theocratic character of Hosea, the last king of Ephraim, and, on the contrary, can scarcely be reconciled with the report there, 2Ch 30:24 ff., given concerning the moral and religious condition of the population left in the northern kingdom after the defeat of Hosea and the fall of Samaria. The usual assumption, which makes the temple consecration and the passover to take place in immediate succession in the first year of Hezekiah, appears from all this to be most agreeable to the text, and alone truly corresponding with the historical relations that have to be taken into account.

3. Further Religious Reforms of Hezekiah: 2 Chronicles 31.On 2Ch 31:1, comp. 2Ki 18:4, where, however, on the one hand, the destruction of the images and altars also in Ephraim and Manasseh is not mentioned; on the other hand, the breaking of the figure of the brazen serpent (Nehushtan) is narrated, which our report does not expressly mention.All Israel that were present; comp. 2Ch 30:21. For the statues (monuments) and asherim, comp. on 2Ch 14:2.And in Ephraim and Manasseh completely. With reference to Ephraim and Manasseh, that is, the northern kingdom (comp. 2Ch 30:10), this completely ( ) is naturally to be understood cumgrano salis, and not to be pressed as a strictly literal statement. The report that in Manasseh and Ephraim also the places of idolatrous worship were removed, could scarcely, on account of 2Ki 17:24 ff., be brought into harmony with the assumption of Keil that these facts are to be placed after 722 b.C.

2Ch 31:2. And Hezekiah appointed . . . after their courses, according to the classification originating with David; comp. 1 Chronicles 24; 2Ch 8:14.Every man according to his service, properly, at the mouth of his service; comp. Num 7:5; Num 7:7.In the gates of the camp of the Lord, in the temple as well as in the court of the priests; comp: 1Ch 9:18 ff.

2Ch 31:3. And the kings portion of his property for burnt-offerings, that is, the king furnished what he had to contribute to the burnt-offering in victims out of his possession (which is described underneath, 2Ch 32:27 ff., as very great). Comp. the prescriptions of the law that here come into account, Num 28:3 ff; Num 29:1 ff.

2Ch 31:4. And he said to the people . . . to give the portion of the priests and Levites, namely, the firstlings and tithes of the increase of the cattle and the field; see Exo 23:19; Num 18:12; Num 18:21 ff.; Lev 27:30-33. The motive, that they might be stedfast in the law of the Lord, expresses the thought, that in order to fulfil their official duties they must be able to live free and untrammelled by earthly cares; comp. Neh 13:10 ff.; 1Co 9:4 ff.; 2Th 3:9; 1Ti 5:17 f.

2Ch 31:5. And when the word came forth, properly, spread forth; comp. Job 1:10. The sons of Israel there mentioned are first only the inhabitants of Jerusalem, as 2Ch 31:6 shows, for there first is mention made of the remaining sons of Israel (immigrants from the northern kingdom) and sons of Judah.

2Ch 31:6. And the tithe of holy things consecrated unto the Lord their God. If in Num 18:8 ff. not tithe () but heave-offerings () of all consecrated things, that is, of all the consecrated gifts of the Israelites, are said to fall to the Levites, this difference from our statement is only apparent, not warranting any emendation of the text after the reading of the Sept. ( , , etc.; see Crit. Note). This is merely a diversity of the phrase; what is called, Numbers 18, terumoth, is here designated tithe, because the terumoth were in like manner a remnant of that which was consecrated to the Lord, as the tithe was a remnant of all the cattle and field produce (rightly Keil. against Berth, and Kamph.).

2Ch 31:7. In the third month they began to lay down, or found; to form the heaps by gathering together the gifts in grain. The third month, in which Pentecost falls, is the time of the finished harvest, as the seventh month (with the feast of tabernacles) is that of the finished fruit and wine harvest. For the form , with dag. in , see Ew. 245 a.

2Ch 31:9-19. The Application and Preservation of the Collected Gifts.Inquired . . . concerning the heaps, he inquired how it came that so great a quantity of gifts was accumulated. Only to this meaning of his question does the following answer of the high priest correspond, especially the closing sentence of it.

2Ch 31:10. And Azariah the chief priest. Whether this be the same as the Azariah occurring, 2Ch 26:17, in the history of Uzziah, forty years before, is at least very uncertain.And this great store is left, literally, and that which is left (forms) this great store. Perhaps simply is to be read instead of (Kamph.).

2Ch 31:11. And Hezekiah said to prepare in the house of the Lord, perhaps not new store-rooms (, as 1Ch 9:26), but only a portion of those already built by Solomon (1Ki 6:5) for the reception of the stores (, as 1Ki 6:19).

2Ch 31:12. And they brought in the offerings, the first-fruits, 2Ch 31:5. On the word faithfully, conscientiously, comp. 2Ch 19:9.And over them, over the first-fruits, tithe, and consecrated things. For the name Conanjahu, comp. the Crit. Note; for the term second (next after him), , see 1Ch 5:12; 2Ki 25:18.

2Ch 31:13. And Jehiel, and Azaziah, and Nahath. Two of these names, Jehiel and Nahath, occurred also in 2Ch 29:12; 2Ch 29:14; whether they refer to the same persons is doubtful.Overseers under Conaniah, literally, at the hand of Conaniah.By the appointment of Hezekiah, or by his order. The Azariah, ruler of the house of God, named along with the king is the high priest named 2Ch 31:10 (comp. 1Ch 9:11).

2Ch 31:14. And Kore . . . the porter toward the east; comp. 1Ch 9:18. It was his part to distribute the offering of the Lord, the portion of the peace-offering belonging to the Lord, and by him transferred to the priests (Lev 7:14; Lev 7:32; Lev 10:14 f.), and the most holy things, the part of the sin and trespass offerings to be eaten by the priests in the temple (Lev 6:10; Lev 6:22; Lev 7:6).

2Ch 31:15. And by him (properly, at his hand, 2Ch 31:13), under him, under his oversight.With truth (comp. 2Ch 31:12). This the Vulg. perhaps rightly connects with the following words: conscientiously to give, though against the accents. The object of this giving is that share of firstlings, tithes, and consecrated things which the Levites dwelling in the priestly cities were entitled by law to receive.

2Ch 31:16. Beside the register of males with the exception of the registered males from three years old and upwards who have entered into the house of the Lord, that is, are consecrated to the temple service in Jerusalem, and are therefore otherwise provided for (exempted from the provision in the priestly cities when they were at home); comp., for example, Samuel, etc.For the rate of each day; , as 2Ch 8:13 f.; Neh 11:23.

2Ch 31:17 is, like 2Ch 31:16, a parenthesis, referring to the registers of the priests and Levites.And the register of the priests. , according to Ew. 277, d; comp. Neh 9:34. On the twentieth year of the Levites, at the beginning of their official functions, comp. 1Ch 23:24; 1Ch 23:27.

2Ch 31:18 is connected with 2Ch 31:15, after the two parentheses 2Ch 31:16-17. With the dative there, , corresponds the , which likewise depends on , to give to their brethren, and to the register of all their little ones for all the congregation. This applies to the whole community of the Levites, including wives and children not merely to the priestly order (as S. Schmidt, Ramb., Kamph. intend).For in their faithfulness they sanctified themselves in the holy thing. , as 1Ch 9:22. The sanctifying themselves () refers to the disinterested and righteous distribution of the holy thing, that is, the offerings which they were entitled to receive.

2Ch 31:19. And for the sons of Aaron . . . in the fields of the suburbs of their cities; comp. Deut. 25:34; Num 35:5.Were appointed men, who were expressed by name, men of repute; comp. 2Ch 28:15; 1Ch 12:31. These officers, according to what follows, had the charge of the Levitical and priestly families occupying the land around the priestly cities, as those mentioned in 2Ch 31:15 had the charge of the priests and Levites in these cities.

2Ch 31:20-21. Close of the Report of Hezekiahs Reforms in Worship.And did that which was good and right (comp. 2Ch 14:1) and true before the Lord; , as in 2Ch 32:1; Zec 8:19.And in every work which he began . . . to seek his God, or also, seeking his God, while he sought Him; comp. 2Ch 26:5; Ezr 6:21.

4. Sennacheribs Expedition against Jerusalem, and End: 2Ch 32:1-23. Comp. the full parallel account in 2Ki 18:13 to 2Ki 19:37, and in Isaiah 36, 37, to which the present narrative, notwithstanding its parenetic, rhetorical brevity, makes some not unimportant additions. With the three parallel delineations is to be compared the full Assyriologic commentary of Schrader, pp. 168212.After these events and this faithfulness, Sennacherib, etc., properly, Sancherib (Sept.: in Chronicles, in 2 Kings and Isaiah), the Sin–ahi–irib or Sin–ahi–ir–ba (Sin, the moon-god, gives the brothers much) of the Assyrian inscriptions; according to the Assyrian canon of sovereigns, the son, reigning 705681 b.C., and successor of Sargon, the successor of Shalmaneser and conqueror of Samaria; comp. Evangelical and Ethical Reflections, No. 3.And thought to break into them for himself, to take them; comp. 2Ch 21:17.

2Ch 32:2. And his face was for war against Jerusalem; comp. 2Ch 20:3; Luk 9:53.

2Ch 32:3. Took counsel . . . to stop the waters of the fountains, not to close them up wholly, but to cover them over (Luther, cover), and draw away their waters by subterranean channels.

2Ch 32:4. And they stopped . . . and the brook that flowed through the land, the Gihon, the brook of the valley of Ben-hin-nom; comp. 2Ch 32:30; 2Ki 20:20.Why should the kings of Assyria. . . find much water? On the phrase, comp. Isa 5:4; for the plural kings, above on 2Ch 28:16.

2Ch 32:5. And he strengthened himself (), as 2Ch 15:8, 2Ch 23:1.And built up all the wall that was broken; comp. Neh 4:1; Pro 25:28.And raised it to the towers, or, raised its towers, according to the probably original reading; see Crit. Note. The Masoretic text gives the quite unsuitable meaning, and rose upon the towers, or, and brought to the towers (the wall ? or the war engines?).And another wall without, he built or repaired. This refers to the wall enclosing the lower city, or Acra, which already existed, according to Isa 22:11, the repair of which is here noticed. For Millo, comp. on 1Ch 11:8; for the weapons made to defend these fortifications,arrows, missiles, and shields,comp. 2Ch 23:10, 2Ch 26:14.

2Ch 32:6. And gathered them to him in the broad way at the gate of the city; whether on the same open area at the gate as that mentioned 2Ch 29:4, toward the east, must, from the indefiniteness of the expression, remain uncertain; comp. also Neh 8:1; Neh 8:16.And spake to their heart; comp. 2Ch 30:22.

2Ch 32:7. For with us is more than with him; comp. 2Ki 6:16 and the following verse, which gives the particulars how there is more (, not a greater, as Luther translates with Hezekiah and the Israelites than with the enemy. On an arm of flesh as a designation of human impotence and apparent power comp. Isa 31:8, Jer 17:5, Psa 56:5; on to fight our battles, 1Sa 8:20; 1Sa 18:17.

2Ch 32:9-19. Sennacheribs Advance to Jerusalem. Comp. the more ample account, 2Ki 18:17-36.And he himself stood against Lachish; comp. 2Ch 25:27.And all his power with him, literally, all his sovereignty (); comp. Isa 34:1.

2Ch 32:10. Whereon do ye trust? literally, whereon are ye trusting and sitting in restraint? (distress; comp. Deu 28:53 ff.; 2Ki 24:10; 2Ki 25:2; Eze 4:7).

2Ch 32:11. Doth not Hezekiah mislead you? literally, is not Hezekiah misleading you (, as 2Ki 18:32), to deliver you to die by hunger? etc.On 2Ch 32:12, comp. 2Ki 18:22; on 2Ch 32:13-15, comp. 2Ki 18:35, Isa 36:20; Isa 37:11-13.

2Ch 32:16. And his servants spake yet more, the servants already, 2Ch 32:9, mentioned, whose Assyrian titles (Tartan, Rabsaris, and Rabshakeh, 2Ki 18:17; on which comp. Schraders illustrations, p. 198 ff.) our author thinks fit not to adduce, as he omits the whole contents of their blasphemous speeches.

2Ch 32:17. And he wrote a letter. This was, according to 2Ki 19:14, at a later period, after Rabshakeh had reported to him the obstinate resistance of the Jewish people; whereas the speech here reported in 2Ch 32:18 of the servants of Sennacherib in the Jewish tongue is there (in 2 Kings) addressed to the Jews at the same time with the first negotiation. Our author has apparently traced the course of things in a real rather than a chronological order, because his aim was to exhibit an impressive advance in the steps (first a speech of the servants in the Assyrian tongue, then a letter of Sennacherib to Hezekiah, and lastly a demand to surrender in the Jewish tongue), from the same rhetorical motive that led him also before, on the occasion of the war with Syria and Ephraim, 2Ch 28:16 ff., to co-ordinate the facts not so much in a temporal as in a real sequence.

2Ch 32:20-23. Hezekiahs and Isaiahs Prayer, and the Divine Help; comp. 2Ki 19:14-35 ff.; Isa 37:15-19.And for this, , on account of this railing on the God of Israel, which they must have heard.

2Ch 32:21. And the Lord sent an angel; comp. 2Ki 19:35 ff., and Bhr on this passage. The valiant heroes destroyed by the angel are the common soldiers (comp. 2Ch 17:14), along with whom are then specially named the leaders and captains (officers and generals). On with shame of face, comp. Ezr 9:7, Psa 44:16; on they that came out of his own bowels = sons, comp. Gen 15:4; Gen 25:23, 2Sa 7:12; 2Sa 16:11; and see the Crit. Note.

2Ch 32:22. And defended them around, literally, led them around, (for which Berth, and Kamph., because the word is omitted in the Syr. and Arab., think ought to be read , and gave them rest around); comp., in the sense of protecting, Psa 31:4; Isa 34:10; Isa 51:18, etc.

2Ch 32:23. And many brought a gift to the Lord; comp. 2Ch 17:11, 2Ch 26:8; 2Ki 20:12. Among the many seem to be reckoned, as the following clause shows, members of the neighbouring nations, who had been delivered by the helpful interposition of the God of the Jews from the same calamity of war and danger of ruin.

5. Sickness, Remaining Reign, and End of Hezekiah: 2Ch 32:24-33.In those days Hezekiah was sick. Considerably fuller in 2Ki 20:1-11 and Isaiah 38 :

2Ch 32:25. And Hezekiah repaid not according to the benefit done to him, literally, according to the benefit in him; comp. Psa 116:12.For his heart became proud, literally, lifted itself up; comp. 2Ch 26:16. Wherein the proud uplifting consisted, namely, in the boastful exhibition of his treasures to the ambassadors of Babylon (2Ki 20:12 ff.), is not here said, but is briefly indicated in 2Ch 32:31; neither is the manner in which indignation came upon him (comp. 2Ch 19:10; 1Ch 27:24), namely, by a prophetic warning and announcement of punishment (Isa 39:5-7; 2Ki 20:16 ff.), more particularly defined. The mode of narrative in our section is generally that of the epitome. On 2Ch 32:26 comp. Isa 39:8; 2Ki 20:19.

2Ch 32:27-31. Hezekiahs Riches, and Building of Cities and Water-courses.And Hezekiah ha I very much riches; comp. 2Ki 20:13, and the earlier accounts in the reigns of David (1Ch 29:28), Solomon (2Ch 1:12 ff.), and Jehoshaphat (2Ch 18:1). Besides the metals themselves, are mentioned also among his treasures spices (as Dan 11:8) and shields, that is, costly gilded weapons and the like (comp. Isa 39:2).

2Ch 32:28. And storehouses for the increase of corn. (p. transpos. lit. for , from , heap up), magazines; comp. Exo 1:11; 1Ki 9:19; 2Ch 8:4And stalls for all kinds of cattle, literally, for all cattle and cattle., stalls, properly, racks; comp. the only orthographically different , 2Ch 9:25, and at the close of our verse, , which seems to mean folds. But perhaps the last clause is corrupt, and instead of flocks for the folds, rather (with the Sept. and Luther) an inversion of the terms is to be assumed; see Crit. Note

2Ch 32:29. And he made him cities, , perhaps watchtowers for the keepers of the cattle; comp. on 2Ch 26:10. and 2Ki 17:9.And possession of flocks and herds in abundance; comp. Job 1:3; for , possession, 2Ch 31:3

2Ch 32:30. This Hezekiah stopped; see on 2Ch 32:3-4.And led it straight down to the west of the city of David, led it, the water of the brook Gihon, flowing by the city on the east, by a subterranean channel westward into the city.

2Ch 32:31. And so in the case of the ambassadors of the princes of Babel. Instead of (that cannot be rendered, with Luther and others, in an adversative sense by but or though ) we expect or , only not. But the author does not intend to represent the interview with the ambassadors of Babylon as an exception to the otherwise prosperous career of the king, but rather as a confirmation of that which is said in this respect; and especially as Hezekiah was not punished for the perversity of his conduct at that time, but only humbled, and for himself, at least, spared the deserved judgment of God (comp. 2Ch 32:26). The plural princes of Babel, instead of the sing., which, according to 2Ki 20:12 ff., we might expect, is perhaps to be interpreted as the term kings in 2Ch 28:16, 2Ch 30:6, 2Ch 32:4. On the king Merodach-baladan, and on the chronology of this event, see Evangelical and Ethical Reflections, No. 3.

2Ch 32:32-33. Close of the History of Hezekiah.And his kindness, literally, kindnesses (, otherwise than 2Ch 6:42); comp. rather Neh 13:14 (against Keil).

2Ch 32:33. And they buried him in the height (or also the ascent; comp. 2Ch 20:16) of the sepulchres of, the sons of David, that is, in a place higher than the previous tombs of the kings, as in these, perhaps, there was no longer sufficient space.And gave him glory, namely, by the burning of spices and the like, as at the death of Asa (2Ch 16:14; comp. 2Ch 21:19).

Evangelical And Ethical Reflections And Apologetic Remarks. (especially With Regard To Chronology) On 2 Chronicles 29-32

1. The relation of our author concerning the history of Hezekiah includes in itself two unequal parts of tolerably heterogeneous materials,a detailed report of the reforms in worship with which the king began his reign (2 Chronicles 29-31), and an excerpted and compressed description of the chief warlike events and other public acts and occurrences of his reign (2 Chronicles 32). This plan, combining the supplementing with the excerpting process, clearly shows that it is Hezekiah the reformer of worship, and not the warlike prince and pious ruler, that he intends first and chiefly to depict. As a reformer of worship, Hezekiah deserves indeed to be held up along with Josiah, among all the kings from Solomon to the exile. The thoroughgoing spirit, strong faith, and energy displayed in his measures leaves all that had been formerly undertaken by Asa and Jehoshaphat far behind; and even the later Josiah, notwithstanding the character of stricter legality which his measures bore, cannot compare with him, inasmuch as the reforming activity of Hezekiah prepared the way for his own, and thus he stood, as it were, on the shoulders of Hezekiah, and had to look up to what was accomplished by the latter as his model. Between those less efficient and less decided predecessors and this successor, more zealous indeed, but less favoured by fortune, and aiming at no perpetuity of his labours, Hezekiah stands as the greatest hero of faith, as the purest evangelical character among the Jewish kings of the Old Testament. His work forms, by virtue of his powerful, ruthlessly stringent opposition to idolatry, and his honourable zeal for the law, coupled with sincere devotedness of heart to God, a striking typical parallel to that of the evangelical princes in the age of the Reformation,John the Constant, Philip the Magnanimous, Edward VI., Gustavus Vasa, etc.; while his predecessors, Asa, Jehoshaphat, and Joash, correspond merely to the better disposed kings and emperors of the Middle Ages maintaining a certain independence towards Rome (as Frederic Barbarossa, Louis ix. of France, etc.); but in Josiah is presented the type of such epigoni of the more potent manifestations of the Reformation period as Ernest the Pious of Saxe Gotha, Frederic iv. of Denmark, etc. So far as such parallels between Israelitish and Christian history are allowable,but that they should be instituted with great precaution and the most careful avoidance of the imminent danger of arbitrary trifling, is shown by very many warning examples, especially in the region of the Roman Catholic theological literature of recent times,19it is natural to set beside the great reformatory activity of King Hezekiah the contemporary movement of a powerful reform and revival of the whole religious and moral life by such heroes of prophecy as Isaiah, Micah (and as probably an older Zechariah, author of Zechariah 9-11), and to suppose the one conditioned and supplemented by the other,his action as the renovator of the religious life and the external theocratic order and discipline, and the endeavour of these prophetic men after the purification of the religious consciousness and the quickening of the moral conscience of their people. For certainly his religious reform would not have been practicable without the co-operation of this contemporaneous life-reform by his prophetic friends and counsellors; and we can as little separate the royal reformer Hezekiah from the royal seer, as those princes of the Reformation age from the Reformers Luther, Melanchthon, Bugenhagen, Calvin, etc.20 Indeed, the circle of those wise men around Hezekiah, to whom, according to Pro 25:1, was due the then completed collection of the old Solomonic proverbial literature, and in reference to whom Hezekiah himself has been called the Pisistratus of the Israelitish literature (Delitzsch, Kommentar ber den Psalter, ii. 377), we may well assert to be a moment of the typical parallelism, and regard the work of these men as a type of the humanists contemporary with the Reformers, and often lending them support.

2. That in our author these manifestations, contemporaneous with Hezekiah, and co-operating with him, the importance of which certainly should not be undervalued, retire into the background, and that he mentions the prophet Isaiah only once in passing (2Ch 32:20), and those wise men of Hezekiah not at all, corresponds exactly with his character as a historian abiding always by the priestly and Levitical point of view. The credibility of his narrative cannot be disputed on account of this onesidedness. A great number of highly definite and concrete statements in the chapters peculiar to him attest the character of their contents as well founded, and free from any suspicion of fiction. Thus the names of the fourteen Levites in 2Ch 29:12-14 rest as undoubtedly on historical tradition as those of the others in 2Ch 31:12-15. And as little as these names can be invented, will that which is related, 2Ch 30:1 ff., (10 f., 18 ff., and 2Ch 31:1, concerning the participation of inhabitants of the kingdom of the ten tribes in Hezekiahs religious acts and reforms bear a fictitious character. The authenticity of these statements is liable to no manner of doubt, view them chronologically as we willwhether we refer them, with Keil and Caspari (see on 2Ch 30:27), to events that happened after 722 b.C., or, with the majority of expositors, assign them a place in the first years of Hezekiahs reign. The excerpt also from 2 Kings 18-20 and Isaiah 36-39, which he presents in 2 Chronicles 32, proves, by its essential agreement with these fuller parallels, the conscientiousness and reliableness of the procedure of our author. Where he presents smaller supplements to the reports there,as, for example, in his accounts of the fortifications and measures of defence by Hezekiah in 2Ch 32:5 (comp. 2Ch 32:30),these supplements bear in themselves their warrant as actual and trustworthy. And where he, in accordance with his rather real than chronological grouping of events, makes alterations in the order of the facts to be related, as in 2Ch 32:16-18 (comp. also 2Ch 32:24-31), there never results a representation strictly contrary to history. We are to note, moreover, the circumstance, significant of his theocratic idealizing tendency, and recalling analogous omissions in the history of the reigns of David, Solomon, and Jehoshaphat, that he passes over various incidents less favourable to the character of Hezekiah as a specially fortunate and illustrious ruler; for example, the facts that Sennacherib not only besieged but took many Jewish cities (comp. 2Ch 32:1 with 2Ki 18:13); that Hezekiah was compelled to pay a large tribute to the same sovereign, and for this purpose to take off the gold plating of the temple doors (2Ki 18:16); that he rent his clothes and put on sackcloth (2Ki 19:1), etc., and, on the whole, reports only that which proves his glorious and happy government. His representation of the work of Hezekiah has thus received a peculiarly optimistic colouring, beside which that of the other fuller report looks almost like pessimism. But even the sharpest critic would scarcely be able to show that the Chronistic narrative, notwithstanding its idealistic onesidedness, involves any misstatement of facts or distortion of history.

3. An important and difficult inquiry, that, however, concerns the narrative of our book equally with the older parallel text, is involved in the synchronism of the history of Hezekiah in the sacred Scripture and in the contemporary Assyrian monuments. While the most important event of this history in a temporal or spiritual respect, the fall of Samaria or the destruction of the northern kingdom by Shalmaneser and Sargon (namely, by Shalmaneser [Salmanu-ser, God Salman is good] as beginner, and by Sargon [Sarrukin, mighty the king] as finisher of the besieging and destroying work),21 according to the unanimous testimony of both sources, is to be placed in the year 722 (or 721) b.C., with regard to the next more important event, the invasion of Sennacherib (2Ch 32:1-23, and the parallel), a difference is exhibited of not less than thirteen years between the statements of the Assyrian monuments and those of sacred Scripture. For those assign this expedition to the year 701, full twenty years after the accession of Sargon and the fall of Samaria; whereas the Bible (2Ki 18:13; Isa 36:1) places it in the 14th year of Hezekiah, only eight or nine years after the fall of Samaria, which took place in the sixth year of this king, 714 b.C. A reconciliation of these very diverse dates seems at present impossible; and as there is a great number of Assyrian inscriptions which agree in assigning the great Egypto-Palestinian expedition of Sennacherib to the fourth year of his reign (that is, as he must have reigned 705681, to the year 701), it seems necessary to abandon the biblical date as incorrect, and to substitute for the 14th the 27th or 28th year of Hezekiah as the date of the event. A further chronological difference appears to open between the Bible and the inscriptions with regard to the embassy of the Babylonian king Merodach-baladan to Hezekiah (2Ki 20:12 ff.; Isa 39:1 ff.). If we hold this Merodach-baladan (Assyro – Babylonian, Marduk–habal–iddina, Merodach bestowed the son; see Schrader, p. 213) to be identical with the of the Ptolemaic canon, the fifth king of Babylon according to this document, the whole transaction in question must, as the synchronism of the Assyrian inscriptions and of this canon determines the years 721710 as the period of this monarchs reign, be placed a number of years before the invasion of Sennacherib, on the presumption that this fell in 701. And even if we take, not that Mardokempad (or Marduk-habal-iddina), but a later sovereign of the same name reigning only a short time (six months), mentioned by Berosus (or Alexander Polyhistor) in Eusebius, Chron. Armen. i. p. 19, edit. Mai, for the Merodach-baladan of Holy Scripture, as is done by Winer, Knobel, Hitzig, and recently by Schrader (p. 213 ff.), yet the reign even of this second Merodach falls before 701, namely, according to the canon of Ptolemy, in the year 704 or 703. The transposition of the reports in question seems therefore unavoidable. The statement in Isaiah 39 (and 2Ki 20:12 ff.) concerning Hezekiahs display of his treasures before the ambassadors of Babylon must apparently be placed, with Oppert (Die biblische chronologie, festgestellt nach den assyrischen Keilinschriften, in the Zeitschrift der Deutschen Morgenl. Gesellschaft, 1869, p. 137 ff.), Delitzsch (Komment. zu Jes. 2d edit. 1869), Diestel (on Knobels Isaiah , 4 th edit.), and Schrader (Keilinschriften, p. 218), before the account in Isaiah 36 f. 2 Kings 18 f.) of the expedition of Sennacherib, say about ten years, or (with Schrader) at least two or three years; and the full treasure-chambers which Hezekiah shows to the ambassadors must be regarded as those which Sennacherib had not yet emptied (2Ki 18:13 ff.), not (with Keil, Knobel, Thenius, Bhr, Neteler, and others) as replenished from the booty left on the part of the hastily retreating army of Sennacherib, nor even as remaining sufficiently full notwithstanding the contribution imposed by the Assyrians.The question, whether we are warranted or necessitated by the diverging dates of the monuments of profane history to assume so important chronological inaccuracies or perversions in the biblical sources, that is, in the here substantially agreeing reports of the second book of Kings, the book of Isaiah, and Chronicles, should scarcely be decided so hastily and unceremoniously in favour of the former testimonies, as has been done by Schrader (p. 292 ff.), in accordance with Diestel (pp. 169, 325), Rohling (in the Literar. Handweiser fr das Kathol. Deutschland, 1872, No. 124), and others. With regard, also, to the wide differences between the Assyrian and biblical chronology before the reign of Hezekiah, which amount,22 in the estimate of Assyriologists, sometimes to forty or fifty years, the greatest possible precaution and reserve is to be recommended in drawing conclusions unfavourable to the authority of Holy Scripture. For if not in the way proposed by Oppert (according to which a break in the list of Assyrian eponyms for nearly fifty years would have to be assumed, and the great difference for this early period derived therefrom; which, however, Schrader, in the Zeitschrift der Deutschen Morgenl. Gesellschaft, vol. 2 Chronicles 25 : p. 449 ff., declares to be inadmissible23), yet in some other way, sooner or later, a greater approximation of the divergent testimonies might easily be accomplished, and so the difference of the dates at least considerably reducedjust as the chronological deviations of the Egyptian monuments from the biblical statements were formerly held by many Egyptologists to be more considerable than is now generally the case, after a more thorough and extensive investigation of the existing sources. Neteler has made an attempt, in several respects untenable and precipitate, to reconcile the divergences on both sides in the parts of his Commentary on Chronicles that refer to chronology (pp. 195 ff., 224 ff, 263 ff.), in which he brings down the reigns of the Israelitish and Jewish kings from the division of the kingdom (which he dates at 933 instead of 975 b.C.) to Zedekiah by several decennia (from Josiah at least by several years), and accordingly makes Jehu reign 846819, Uzziah 786735, Ahaz 720705, Hezekiah 706678 (from 692 with his son Manasseh as co-regent), Josiah 637607. That this attempt, as well on the biblical sidehere chiefly by arbitrary assuming of various co-regencies, as of Amaziah with his father Joash, of Uzziah with Amaziah, of Hezekiah with Ahaz, and of Manasseh with Hezekiahas on the Assyriologic, rests on several untenable presuppositions (in the latter respect, for example, on the long-since refuted opinion of the identity of Sargon with Shalmaneser), needs no further demonstration. Comp. Schraders critical counter remark in his review of Netelers commentary in the Literarischen Centralblatt of the year 1872. As little can we certainly regard the onesided chronology of Schrader, founded on the Assyrian documents, as absolutely satisfactory, especially as it involves not a few uncertainties, and often rests on documents not yet fully interpreted.24

Footnotes:

[1] Kethib: (as in Jer 15:4, etc.); Keri: (as, for example, in Deu 28:25).

[2]For the name the Sept., c. Al., gives ; c. Vat., I; Vulg., Jalaleel.

[3] Kethib: Jeuel; Keri: Jeiel; comp. 1Ch 9:35, and elsewhere.

[4] Kethib: Jehuel; keri: Jehiel. The latter form in 2Ch 31:13 is the kethib.

[5]The Sept. does not express the before . The Vulg. and Syr. appear to have read it, but render very freely.

[6] kethib: ; Keri: ; as in 1Ch 15:24; 2Ch 5:12; 2Ch 7:6; 2Ch 13:14.

[7]The Sept., Vulg., and apparently the Syr., though it translates rather freely, give up here the Masoretic division of the verse, and join immediately with the following verse. So also R. Kimchi, and after him most of the moderns.

[8]For , and they ate, the Sept. appears to have read ( ).

[9]The before in some mss., and in the old versions (Sept., Vulg., Syr.), seems a gloss from 2Ch 30:25. Comp. for the asyndeton: the priests, the Levites, for example, 2Ch 23:18.

[10]For some mss. and old prints have (accus. of direction).

[11]For the Sept. ( ) seems to have read , and so named goats also along with oxen and sheep.

[12]For the Kethib has twice (2Ch 31:12-13) (so also Luther).

[13]Instead of the Sept. has read ; but the Masoretic reading is to be preferred on real grounds; comp. 2Ch 32:30; 2Ki 20:20; Sir 48:17.

[14]For (Words which the Sept. leaves untranslated), from the et exstruxit turres desuper of the Vulg., seems to have originally stood in the text (Ew., Keil, Kamph., etc.).

[15]The Kethib is miswritten for (contracted from and , constr. pl. of ), a form like , 1Ch 20:4

[16]Some mss. place after , a supplement which, unnecessary in itself, is not confirmed by the Sept. or Vulg.

[17]The Sept. ( ) appears to have had another reading; perhaps also the Vulg. (caulasque pecorum); comp. Luthers translation: and folds for the sheep.

[18] Kethib: (Pi.); Keri: (Pi. contracted).

[19]We refer especially to the writings of Phil. krementz (Present Bishop of Braunsberg),The Old Testament as the Type of the New (Coblenz, 1863); Israel the Type of the Church, attempt to elucidate the history of Christianity by the typical history of Israel (Mainz, 1865); The Gospel in the Book of Genesis, or the Life of Jesus typified by the History of the Patriarchs Abraham, Isaac, Jacob, and Joseph (Coblenz, 1867); The Life of Jesus the prophecy of the History of His Church (Freiburg, 1869): likewise to such works as that of the barefooted Carmelite Carl St. Aloysius, The History of Man, a Divine Work of Creation on the Region of the Moral World (Wrzburg, 1861), and so forth. A useful counterpart to the extravagances of these works, with their paralienstic trifling, is pointed our by W. J. Thiersch: Genesis, according to its Moral and prophetical Import (Frankfurt a M. 1869).

[20]Compare the remarks of Rudelbach on the typical relation of the Old Testament prophets to the Reformers in several of his writings; for example, in Reformation, Lutherthum, and Union; in his biography of Savonarola (p. 283 ff.); in the treatise, Die Grundtwigsche Theorie und die Lutherische Kirche (in the Zeitschrift fr die gesammte lutherische Theologie, 1857, i. p. 12). To this should be added the far and wide custom since the Reformation itself (for example, in Zwinglius in his letter ad Zasium, in Melanchthon, etc.) of drawing parallels between Luther and such prophets of the first rank as Elijah, Isaiah, etc. Comp. also Ewald, Geschichte des Volkes Israel, iii.1, pp. 321, 341.

[21]This relation of the Shalmaneser of 2 Kings to the Sargon of Isaiah 20, Oppert and Schrader (Stud. und Krit. 1870. p. 527 ff.: 1871, p. 679 ff.) have now finally established, against the identity or only nominal diversity of these two governors asserted by many (M. v. Niebuhr Dunker, Sayce, Riehm, ect.). Comp. also Diestel, in Knobels Isaiah , 4 th edit. p. 169.

[22]

Comp. the juxtaposition of some of the biblical with the corresponding Assyrian dates, as they are presented by Schrader, p. 299.

Assyrian Monuments.

Bible.

Ahab,

854

(battle at Karkar)

918896

(reign of Ahab)

Jehu,

842

(payment of tribute)

884857

( of Jehu)

Uzziah,

745739

(at war with Tiglath-pileser)

809759

( of Uzziah)

Menahem,

738

(payment of tribute)

771761

( of Menahem)

Pekah,

734

(conquered by Tiglath-pileser)

758738

( of Jehu)

Hosea,

728

(last year in which Ausih paid tributet Tiglath-pileser)

758738

( of Hosea)

Fall of Samaria,

722

722

(fall of Samaria)

Hezekiah,

701

(expedition of Sennacherib)

714

(expedition of Sennacherib)

Manasseh,

681673

(payment of tribute)

696642

(reign of Manasseh).

After differing at first about forty or fifty years, then about twenty or thirty, the Assyrian Chronology merges into the biblical in Hosea; in the fall of Samaria the two reckonings coincide; and so mainly in the reign of Manasseh; but with regard to the expedition of Sennacherib, a deviation of full thirteen years again takes place.

[23]Comp. also Die Keilinschriften und das Alte Testament, p. 300 f.: By this (granted that such an assumption [as the break of the list of eponyms for forty-seven years] were admissible) the difference between the Bible and the monuments would be expunged so far as the times of Ahab and Jehu are concerned; but john would have paid his tribute, which, according to Opperts calculation, must have been presented in the year 888, four years before his accession to the throne, 884. But in the time of Azariah and Menahem the omission of the forty-seven years would produce a still greater gap; at the most, twenty or thirty years would have to be cast off. etc.. . . And besides,. . . this whole notion of a break in the list of eponyms is untenable, and, irrespective of its internal improbability, is simply weecked on the parallel lists of reigns and the rotation of officers, extending over from the one reign to the other, which is thereby preserved to us.

[24]Comp., as the most recent attempt at a critical chronology of this period, the treatise of H. Brand: Die Knigs reihen von Juda und Israel nach den bibl. Berichten und den Keilinschriften, Leipzig 1873.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The prosecution of Hezekiah’s history is carried on in this chapter. He puts down the remains of idolatry. The character of Hezekiah in his sincerity is briefly spoken of.

2Ch 31:1

This chapter opens in a delightful account of what followed the great festival Hezekiah and the people had observed. Reader! I know not know not what your view of things may be; but I confess that I love to see the Lord’s days followed up with gracious days through the week. It is a pity, methinks, when the sabbath is past that the impressions of it should be over. Ought not the sweet savor of the sanctuary to be as ointment poured forth in all we say or do; that the world as well as our own hearts may know that we have been with Jesus? The captivity of Israel and Judah, in this one case of destroying the remains of idolatry, became a convincing proof how sincere they were in what they had embarked. I do not presume to say as much, but yet I venture to think that this remnant of Israel, which came up to Judah upon this solemn occasion, were led there by the Lord; and if so, were of the Lord’s secret ones preserved amidst the rubbish hastening to captivity. It is worthy the Reader’s observation, that the prophet Isaiah who ministered during the reign of Hezekiah, as well as before him, spake of this destruction of idols. And though no doubt the great feature of this man’s prediction painted gospel times, yet not without an eye to the present circumstances also. Isa 2:20 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2Ch 31

“Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all” ( 2Ch 31:1 ).

The Prosperity of Hezekiah

THIS enthusiasm is well balanced. It prayed well, struck well; it was noble in homage, it is majestic in assault. It does not strike with a feeble hand, as if reluctantly or doubtingly. Mark the word “utterly.” It is for want of that word that so many men have failed. Many men have cut off the heads of weeds. Any man can do that. The weed is in the root, and the root is not straight down in the earth, so that it can be taken out easily; after a certain depth it ramifies, and care must be taken that we get out every fibre and filament, and having got it out turn it upside down, and let the sun do the rest. A man has undertaken to abstain from some evil pursuit for a month: he has clipped off the top of the weed and looks just as well as anybody else; but he is not; he has still the root in him, and that must be taken out, though he be half murdered in the process. What advantageth it any man that he should gain the whole world and lose himself? What if God makes me a present of the sun if I have no hands to take it? I have lost myself! This word “utterly,” then, must be brought into the speech, or the eloquence is imperfect; it is not only rhetorically incomplete, it is morally without balance and dignity and force. Sometimes we need a redundance of words in order to explain our whole meaning. The sentence would have read well without the word “utterly”; the word “destroyed” would seem not to require any qualification; but man is more than a grammarian, he is a sinner; and if every word in every language that can mean limitation, purification, discipline, destruction, be not applied to him, he will find out where that word is wanting, and go from it into his old habits. Every man who knows himself knows that he needs to be guarded, braced up, watched, fortified at every point, even at the risk of being a little rhetorically redundant For want of an epithet a sentence may appear to be so thin that the sinner can break through the cordon and get back to his evil ways.

This, then, is what we have to do. We must also move by the same logic. To utterly destroy an idol first, even were it possible, would not be lasting. What must come first in the order of time? Religious enthusiasm, religious conviction; deep, intense spiritual fellowship with God; a look into heaven; vital sympathy with the cross; a purification of hand, and lip, and tongue, and body, soul, spirit, by the passover, rightly eaten; and then what giants will go forth with axes of lightning to smite pillar and asherah and idol and every vain thing. Men cannot strike finally if they act only as reformers. Reform is an active word, and is to be regarded with great favour, and is the only word that is permissible under some circumstances; but the greater word is regeneration. Reform that does not point to regeneration is a waxen flower that will melt when the sun is well up in the heavens. It is not in man to regenerate therefore; this is the mystery of God’s action in the soul. “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost.” When the man is new the action will be new. The great process docs not begin with the action, but with the soul. Make the tree good, then the fruit will be good. Do not take beautifully moulded fruit, tinted with a fine cunning mimicry of nature, and tie it with silken threads to the branches. It is a lie! presently the sun will come and look upon it and say, “Friend, how camest thou in hither not having a wedding garment?” Are we rooted in God?

If this view of things required confirmation we should find it in another verse of the narrative. The explanation of Hezekiah’s enthusiasm and success we find in 2Ch 31:21

“And in every work that he began in the service of the house of God and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.” ( 2Ch 31:21 ).

Heartless piety is the worst form of infidelity. Have hope of every energetic infidel; but have no hope of heartless professors of Christianity. They are dead. They know the right, they acknowledge it, they nod assent to its claims; but they are never moved to passion of homage or passion of praise by a due and comprehensive recognition of the mystery of the cross. Nearly all churches are dying out. “Respectability” is killing them. The word of the Lord cannot thrive on intellectual patronage; because there is no deepness of earth it soon withers way. The Church will die a respectable death unless it draw its life from the heart. Everything is dependent upon the condition of the moral emotions, the moral aspirations of mankind. Who that has seen the summer sun would think of turning aside to see a newly-lighted candle? A sense of contempt would be immediate, and as definite as it would be intelligible. So he who has seen Christ really seen him, transfigured; he who has, so to say, caught Christ at unawares by waking up suddenly in the midst of the nighttime and seeing him, would never care to come downhill again, or speak to crowned king or mighty man who dies as he boasts his might. When the heart has been once filled with the Son of God, and thrilled by the consciousness of his presence, carried away by the enthusiasm of his love, everything looks small and mean and unworthy; the jingle of gold is harshness, the flutter of beauty is but the palpitation of weakness, the charm of art is but a trick of necromancy. There is no life but in Christ, no joy but in Christ, no hope but in Christ; he is all our salvation and all our desire.

Is Hezekiah to stand before New Testament saints in this matter? We cannot create enthusiasm by any mechanical arrangements. It is impossible to organise a revival that is worth the process through which it passes. We cannot make flowers and plant them; we must wait for their coming up at the bidding of the sun. Simulation means weakness. But in our hatred of hypocrisy we need not be afraid of the passion of enthusiasm. Some people do reason thus, and reason viciously. They are afraid of making too much profession; they are afraid of being demonstrative in piety, because they have seen so many demonstrative persons come to humiliation and shame. The reasoning is neither exact, generous, nor pious; especially is it not godly, because it ignores the action of the Divine Spirit in the creation and sustenance of true enthusiasm. Any passion we can excite will die, leaving behind it nothing but coldness, and a memory, it may be, of the abjectest humiliation. We are speaking of divinely created enthusiasm, passion that expresses itself in the whole life because the organ of the soul is touched by the fingers of God. When the organ keys are touched by the mysterious fingers of sympathy and all manner of masonry, and yet they yield no sound, what say you? You say, This is a mimic organ; this is a lie! But if when so touched every key responds and the whole instrument is alive with answering love, then you say, This is not the organ only but the player; the organ was silent until these skilled fingers touched it: oh that this magician would continue his magic! for every sound ennobles and enlarges and gladdens the life of the listener. This is the enthusiasm for which we are pleading. True, there have been hypocritical imitations; but they must go only for what they are worth, and they must not be allowed to intrude upon right values and right actions. What should we say to this man? His speech is clear enough, and runs thus I cannot take the money, because there is a good deal of counterfeit coin in the world. How should we really estimate that man? should we not say, how can there be any counterfeit coin in the world if there is no good coin? Precisely so. When a man says, “I cannot be enthusiastic in piety, because I have seen a good many enthusiastic individuals whose profession has turned out to be a lie,” do not blame the enthusiasm; their very hypocrisy is a tribute to the truth; they found it worth their while to be hypocrites; it was a living for them; it was a card that gave them admission to respectable circles; without that hypocrisy no man would have spoken to them whose word was worth listening to. Hypocrisy is a tribute to sincerity. He who imitates a good man unconsciously pays a tribute to the goodness of the man whose morality he imitates. On the other hand, there is a quiet enthusiasm. All men do not express themselves in the same language, with the same fervour, with the same sacred frenzy. There is some enthusiasm so quiet that we are not aware of its existence; the children at home are not aware of it; those who are associated with such enthusiasts in the companionship of life are wholly unaware of the existence of the enthusiasm; the Church is unaware of it; the only man who is aware of it is the man himself, and when it becomes thus confined to his consciousness, what wonder if the world should begin to feel some suspicion of its existence? Every man is not an enthusiast simply because he is quiet; ingratitude can be silent; want of appreciation need never enter into demonstration of neglect, indifference, or hostility. The only thing we ought to aim at is true, genuine consecration, seeking our work, and doing it with all our heart.

What came after this? “Prosperity.” Hezekiah “prospered”; wherever he walked flowers sprang up in his footprints; every thought was followed by a miracle of realised love. God walks with the good man. God rewards enthusiasm. We do not throw our divinely-inspired passion away to a cold selfish world; our passion may appear to be frenzy, enthusiasm, insanity, but the reply is before us, we can return it, and if we can return it with a sound heart blessed are we, for then we can say, with moral emphasis, If we be beside ourselves, it is unto God. May we understand what it is to eat the passover, and having eaten it to rise with moral dignity, that we may smite every unholy thing, and go about our whole business with a united heart, expecting the blessing of God which created the enthusiasm daily to sustain its holy fury. Then shall the world know that there are Christians in it, spiritually-minded men; men whose citizenship is in heaven; men whose whole life is kindled by a great expectation, being nothing short of the descent of the Lord from heaven, in what form soever it may please that Lord to come.

Prayer

Almighty God, them hast come unto us in the person of thy Son. We cannot see thyself, but we can see Jesus Christ, Son of man, Son of God; we can hear his voice, and feel the power of his words, and answer the tenderness of his appeal. We come to the incarnate God, to the everlasting word, to the mystery of godliness; we need it all, we can receive it all; we become larger as we gaze upon it: this is the mystery of our constitution, which thou thyself hast created, and by which thou dost prove to us that we are made in the image and likeness of God. We bless thee for all religious aspirations and desires, and for all impulses that compel us to look above for satisfaction; these are the creations of God, these are the miracles of grace. The dust cannot satisfy us; we have drunk the rivers dry, and our thirst still burns; we must drink of the river of God, which is full of water. Only life’s river can satisfy our burning thirst. Herein, too, we see that we are made in the image and likeness of God, and to God we must go in daily prayer, and constant love, and heightening expectation. Give us bread in thy house, and in thy house give us water to drink; open our eyes that we may behold wondrous things out of thy law; purify our tongue than no unclean word may escape our lips, and grant unto us that simplicity of heart, that loftiness of purpose and of motive, which can only be created and directed by God the Holy Ghost. Dry all our tears; help us to carry our burdens with the dignity of patience, and may we always look to the Strong for strength, and not mock ourselves by calling upon our own weakness. We pray at the cross, we tarry at the cross; at the cross thou wilt find us, at the cross thou wilt answer us. Amen.

Fuente: The People’s Bible by Joseph Parker

XVI

THE REIGNS OF HOSHEA (OF ISRAEL) AND HEZEKIAH (OF JUDAH)

2Ki 16:20-17:41 ; 2Ch 28:27-31:21

The reign of Hoshea is another new dynasty since Pekah was murdered; his dynasty has ended and Hoshea comes to the throne. Tiglath-Pileser says in his inscriptions that it was at his instigation that Hoshea rose up against Pekah and murdered him, and that it was upon his word that Hoshea was placed upon the throne and established there. So say the monumental inscriptions. This is the last dynasty and the last king in this awful history of the downfall of Israel. We come now to look at the first six years of the reign of Hezekiah. From this part of his reign we gather the following points:

First of all, let us look at his character as described thus: “He did that which was right in the eyes of the Lord according to all that David his father had done. He removed the high places and brake the images, and cut down the groves, and brake in pieces the brazen serpent that Moses had made, for unto those days the children of Israel did burn incense to it; and he called it Nehushtan. He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor any that were before him. For he clave to the Lord, and departed not from following him, but kept his commandments which the Lord commanded Moses. And the Lord was with him and he prospered whithersoever he went forth.” On Sunday night when I was a young pastor in Waco, I announced that as my text, “Nehushtan,” meaning, “It is only a piece of brass.” Moses made the serpent and it served admirably for -the healing of the people, and it was right to wish to keep a memorial of such a marvelous thing as the deliverance from the snakes in the desert, but there is a spirit in the world to worship the antique, to gather relics and to worship them, and so in later days that happened. The serpent that Moses had made became an object of worship. It became one of their gods. Now Hezekiah says, “It is just a piece of brass,” and he brake it in pieces. In the sermon I applied that to the misuses that are made of baptism and the Lord’s Supper; that when a priest stands over a wafer and mumbles a few words and says to the bread, “Thou art my God,” then it is time to say, “It is just a piece of bread”; time to say, “Nehushtan,” and when a man magnifies baptism until he finds the remission of his sins in a pool of water, and when it becomes such a sacrament that just to touch a wet finger to the brow of an unconscious babe will make it a member of Christ, then it is time to say, “Nehushtan.” That was the direction of my sermon.

Now let us see the great things done by Hezekiah. In his reformation he destroyed those high places throughout the whole country, so that Jehovah only was worshiped. Second, he destroyed not only the brazen serpent but he brought about a widespread spirit of iconoclasm. “Icon” means an image, and “Iconoclast,” an image breaker. One of the most notable features of the revolts against the Spaniards and against Rome in the lower countries was that the Iconoclasts came to the front. Crosses, images, anything in the world that men bow down to and worship violates the command, “Thou shall not make unto thee any graven image and bow down before it to worship it”; all these the Iconoclasts broke to pieces. It intensified the bitterness between the Protestants in the Low Country and the Spaniards, and there were periods of Iconoclastic outbreakings in many other countries, but Hezekiah determined so far as he was concerned in the sense of his responsibility to God that no image however sacred in its memory, even as sacred as that of the brazen serpent, should be the object of worship, and to prevent it he would destroy the image. Image worship is exceedingly convenient. History tells us about an ancient people whose god was a piece of dough, flour dough, molded into form. There was this virtue about that god: that in a time of famine they could eat him. Isaiah uses sarcasm where he describes the image worship and how those gods were made; that having eyes they see not, and having ears they hear not. Bob Ingersoll was fond of quoting rather than originating the saying, “A god is the noblest work of man.” In other words, he was saying that gods are made by men, and not men by gods. Well, anyhow, the gods that men make are not deities and we should break them as fast as we come to them.

The next thing that he did was to cleanse and renovate the Temple, inasmuch as his father had defiled it by putting in a new altar and closing up the holy place and breaking up all the services. So Hezekiah cleansed the Temple with great formality and publicity, and then reconsecrated it to the service of God. He put all of its furniture back into its proper place. He revised every important part of the worship, even the service of music. He re-established the Levitical choir and the Levitical instruments of praise and the use of the psalter was in existence before Hezekiah’s time. Then as the clouds were darkening around the Northern Kingdom, as their doom was impending, he sent out an invitation to all the true worshipers of God in the Northern Kingdom inviting them to come and join him in the great passover to be celebrated according to the law of Moses, and the record tells us that a multitude of the Northern Kingdom did come and align themselves with him in the observance of the Passover, and in connection with that we have this Scripture: “A multitude of the people even men of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written; but Hezekiah prayed for them saying, The Lord God pardon every one, that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary, and the Lord hearkened to Hezekiah, and healed the people.” I call attention to that passage particularly on account of the use made of it by pedobaptists in replying to Baptists on the subject of communion. They say, “You Baptists insist upon the water cleansing before communion; that a man should not partake of the communion unless there has been the previous ablution of baptism. And as the communion was established on a Passover occasion it meant a transition from the Passover of the Old Testament to the Lord’s Supper of the New Testament, and as here in the days of Hezekiah were people who did partake of the Passover not according to the law, and God forgave them, so it ought to be in the communion.” The Baptist reply to it is, “You should not plead in defense of a custom of historical violation of the law, confessed to be a violation of the law, confessed to be a sin, a sin that had to be presented to God and for which pardon had to be obtained. Your Hezekiah case is against you.” So the Baptists have the best of it in this case.

Following that Passover he kept an additional seven days and this is said about it: “So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem. Then the priests and the Levites arose and blessed the people; and their voice was heard, and their prayer came up to the holy dwelling place, even unto heaven.” To me this account of the reformation wrought by Hezekiah has always been a most interesting section of the Bible to read and a most profitable one. I never read it without being impressed in my mind profoundly with the good that comes in going back to the first principles, in going back to God’s written word and there on the strength of that word sending up a petition to the throne of grace for mercy and being convinced that mercy and help and the power of God will come down upon us.

The next item in his reformation is that he restores all the original Levitical services and the whole tithe system for the support of those services. Now that is all I have to say here about the reign of Hezekiah.

We learn from the prophets that three mighty natural events occurred in this period. In Amo 1:1 we have the statement that Amos commenced his prophecy in the second year before the great earthquake. There was an earthquake that figured in the memory of the people for a long time. In Zechariah 14 a much later prophecy, we find a reference to that great earthquake that came to pass during this period. Then in Amo 8:9 we have an account of an eclipse of the sun at midday which took place in this period, about 763 B.C. The sun went down at noon. That eclipse is not only mentioned in the Bible, but we find in the inscriptions on the monuments raised by neighboring nations a reference to that eclipse at that very date. Not only that, but modern astronomers by a mathematical calculation prove that just at that date an eclipse became visible to all parts of Palestine, a total eclipse of the sun.

Another great event that occurred during this period was the visit of the locusts set forth in Joel, one of the most vivid descriptions in human literature. There is much literature on the subject of locust plagues, from Moses’ account of them in the plague on Pharaoh to the latest account by travelers in Africa, but Joel’s description is the most remarkable in the world, except the one in Revelation which is a plague of symbolic locusts.

In connection with the reigns of Uzziah, Ahaz, and Hezekiah there comes out on the stage the greatest of the prophets. The most evangelistic of all the prophets, Isaiah. The record tells us that he wrote the latter part of the history of Uzziah. Now it is in Isaiah particularly that we find the best description of the moral condition of the people during this period.

Now let us turn to Hoshea and the Northern Kingdom. In order to maintain the integrity of his kingdom, Hoshea pays tribute to Tiglath-Pileser. On the death of Tiglath-Pileser and the ascendancy of Shalmaneser he continues to pay a heavy tribute: “Against him came up Shalmaneser king of Assyria, and Hoshea became his servant and brought him presents,” which means the paying of heavy tribute. He might have been secure upon his throne for years had he continued to pay this tribute, but he did not. He began to conspire with Egypt to throw off the yoke of Shalmaneser: “And the king of Assyria found conspiracy in Hoshea; for he had sent messengers to the king of Egypt, and offered no presents to the king of Assyria as he had done year by year.” He conspired with the king of Egypt and refused to pay his tribute to Shalmaneser. This is the occasion of the downfall of Hoshea and of the end of the Northern Kingdom. Shalmaneser at once set in motion his armed force. Samaria is encompassed and besieged, and after a terrible siege with all the horrors attendant upon a siege in that country and age, Samaria fell into the hands of Shalmaneser. Shalmaneser dies and is succeeded by Sargon who captures Samaria and deports the inhabitants, and he says in one of his inscriptions that he carried off 27,290 people and placed them in the land of Assyria, leaving only the poorer classes in the country. This occurred in 722 B.C., the date of the fall of Samaria, and the end of the Northern Kingdom. We have the causes which led to it pictured in the prophecies of Amos, Hosea, and Isaiah. Hoshea’s conspiring with Egypt and refusing to pay tribute to Assyria is the occasion for the destruction of the kingdom.

Notice the repeopling of the country: “And the king of Assyria brought men from Babylon, and from Cuthah, and from Awa, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.” Now notice that the population is so scattered that the wild animals increase, the lions become so plentiful that they devour them, and the people feel that they haven’t the right god. They do not know the god of these hills, and they want to be taught how to worship him in the right way. So they appeal to the king of Assyria and he sends them a priest to teach them how to worship the good of this land, and the result is that we have a mixture, a conglomeration, a mongrel race, and a mongrel religion, described thus: “Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. . . . They feared the Lord and served their own gods, after the manner of the nations from among whom they had been carried away.” They feared Jehovah whom they thought to be the god of this hill country, but they served other gods. So we have the strange mixture of these people brought from the various parts of Assyria, Jews who were residents of Israel, and all these other various forms of gods mixed up with Jehovah worship, a strange mixture indeed. These were the forerunners, or ancestors of the Samaritans, whom we find in the books of Ezra and Nehemiah and in the New Testament. We know something of their attitude toward Israel. They have remained there from the time they were transported by Sargon unto this day, and today there is a colony of them there, about one hundred and seventy people, the remnant of this old mongrel race. They still have their old customs, their patriarchs, the Pentateuch, the law of Moses, and they keep the sabbath even more strictly than the Pharisees did. This closes the history of northern Israel.

QUESTIONS

1. Who was the last king of Israel and what was his character?

2. Who was king of Judah when Israel was carried into captivity and what was his character?

3. What did he do that no other king had done since the division of the kingdom?

4. What relic of Moses was worshiped by Israel and what did he do with it?

5. In what particulars did his religious reformation consist?

6. What were the essential points in the cleansing of the Temple?

7. Describe the reconsecration service.

8. Describe his keeping of the Passover, (1) as to the preparation, (2) as to celebration, (3) as to “other seven days,” (4) as to the results.

9. What were the essential points in Hezekiah’s further religious

10. What three remarkable events fall within this period and what their significance? .

11. What great prophet comes on the stage here and what was his greatest characteristic? , .

12. What was his relation to Uzziah and to this period of history!

13. What was the condition of Israel at this time, how did Hoshea try to extricate himself and what was the result?

14. Who was the king of Assyria at this time and where did he carry the children of Israel? .

15. What were the sins of Israel for which they were carried away into captivity? . .

16. What were God’s efforts to save them from their sins and what were the results?

17. How was Samaria repeopled?

18. What was their idea of God?

19 How did God rebuke the disregard of him by the new inhabitant?

20. What of the mixed character of the religion of the Samaritans?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

2Ch 31:1 Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

Ver. 1. Now when all this was finished. ] Now that they had heard the law, received the sacrament, and had their hearts filled with the joy of the Lord, which was their strength, and graciously lifted up in the Lord’s ways, as 2Ch 17:6 , they returned not home, till they had first done these zealous acts.

And brake the images in pieces. ] They with their king. 2Ki 18:4

In Ephraim also and Manasseh. ] Such cities therein as were subject to Hezekiah. Or if they went further, they looked upon Hoshea then king of Israel as a usurper: and he being rather an atheist than idolater, suffered the people haply to do herein as they would, so that he might be suffered to sit in the throne.

Returned every man to his possession. ] They did not cast off their callings, and all care of their affairs, now that they were enlightened, as some of our sectaries hold themselves bound to do.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 Chronicles Chapter 31

In the next chapter (2Ch 31 ), we find that this faithfulness on the part of the Jews of Judah gave a great impulse to their fidelity. True faithfulness always flows from faith, and if we are right in the worship of God, we shall seek to be right in our walk. A low worship always goes with a low walk. It would be an awful thing and most condemnatory if there was carelessness of God’s worship and a want of care of our personal ways and walk. We have to see to that. “Then all the children of Israel returned, every man to his own possession, into their own cities. And Hezekiah appointed the courses of the priests,” for he was not content with what he had done. He carries out the work still more fully. And we are told in the end of the 31st chapter, “Thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before Jehovah his God. And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.”

Fuente: William Kelly Major Works (New Testament)

when. After, not before. All true reformation begins within and works outward. Compare Php 1:2, Php 1:12, Php 1:13.

all Israel. See note on 2Ch 30:1.

present = found.

cities. Jerusalem had been cleansed before the passover. Compare 2Ch 30:14.

groves = the ‘Asherim. App-42.

children = sons.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 31

Now when all this was finished, all of Israel and those that were present went out to the cities of Judah, and they broke the images in pieces, they cut down the groves, they threw down the high places, the altars from Judah, Benjamin, in Ephraim and in Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities ( 2Ch 31:1 ).

So it was a spiritual revival, spiritual movement. As these guys went back up to the north, they broke down all of the images, the idols of Baal, and places of worship for the pagan gods that had been established in the northern kingdom. And they just went through sort of cleansing the land from all of the remnants of their idolatry that they had fallen into.

And Hezekiah appointed the courses for the priests and the Levites, that each man might serve the Lord according to his own course. And he appointed the king’s portion of his substance for the burnt offerings, for the morning and evening sacrifices. He commanded the people who dwelt in Jerusalem to give the portion of the priests and the Levites and all, that they might bring in the tithe of all things ( 2Ch 31:2-4 ).

And the people brought in abundantly and so there was plenty for the house of the Lord.

And thus did Hezekiah throughout all of Judah, he wrought that which was good and right and truth before the LORD his God. And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek God, he did it with all his heart, and he prospered ( 2Ch 31:20-21 ).

“

Fuente: Through the Bible Commentary

2Ch 31:1

2Ch 31:1

THE PROSPERITY OF ISRAEL UNDER HEZEKIAH;

THE PEOPLE DESTROY THE PILLARS; THE ASHERIM; AND THE HIGH PLACES

“Now when this was all finished, all Israel that were present went out to the cities of Judah, and brake in pieces the pillars, and hewed down the Asherim, and brake down the high places and the altars out of all Judah, Ephraim also and Manasseh, until they had destroyed them all. Then all the children of Israel returned, every man to his possession, in their own cities.”

E.M. Zerr:

2Ch 31:1. Public professions of loyalty to God are not enough. The Israelites conducted an earnest and prolonged season of devotions to the true God. They made many sacrifices and much blood was shed in service to the one Lord whom they declared to be the one and only Being entitled to their worship. But had no actions been taken to remove the means of the false worship, their professions of faith would have been empty. So they “showed their faith by their works” by attacking the things that had been used in idolatrous worship. These consisted in the images or statues; the groves or trees consecrated to false worship; the’ high places (see 1Ki 3:2) devoted to false worship, and the altars used on which to burn the animals in sacrifice to Baal. These reform measures were taken all through the home territories, those cities of Judah and Benjamin. The work also was extended to the places that had been occupied by the 10 tribes. After completing the national cleansing, the people returned home.

Fuente: Old and New Testaments Restoration Commentary

The observance of the feast was followed by reorganization of the nation. The remnant gathered from Israel became the pioneers in destroying all that remained of idolatry throughout the cities of Judah, and also in Ephraim and Manasseh. The king set in order the courses of the priests and Levites for the service, and rearranged the offerings according to law. He called for the payment of the tithe, and the response seems to have been widespread and generous.

All this is told in general terms in the chapter. The special value in the work was the thoroughness with which the king carried it out. The closing verse states this, and reveals a truth of constant value. “In every work that he began to do in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.” In this statement we have a purpose, a method, and a result. His purpose was to seek his God, and this he did in the way of the divine appointment, and with all his heart; and the result was his prosperity.

Fuente: An Exposition on the Whole Bible

Abundant Giving to God

2Ch 31:1-10

This Passover left a permanent impression on the nation, and led to the complete overthrow of idolatry. The pure worship of God was now established throughout the land, and the people returned to their homes, in confident expectation that a long period of national prosperity was now in store. Hezekiah therefore turned his attention to provide for the maintenance of the Temple worship and the proper provision of revenues for the priests and Levites. As an example to his people, the king followed in the steps of David and Solomon, providing out of his own purse for the expenses of the altar.

Following on this good example, a proclamation was made to the nation, with the result that contributions of first-fruits and tithes poured in with great liberality from the children of Israel, as well as Judah. There had been an abundant harvest, as the great heaps testified. It is not often that ministers of religion are in the same happy condition as Azariah was, but they are partly to blame for not instructing their people to give systematically. Everyone should set apart a stated portion of his income for God.

Fuente: F.B. Meyer’s Through the Bible Commentary

2Ch 31:21

The text speaks of work. Only adopt Hezekiah’s plan, and “in every work that you begin do it with all your heart,” and you may prosper as well as he.

I. We learn from Hezekiah a lesson of concentration of energy. He did not begin half a dozen things at once, and drivel away his energy upon them; he did not commence one thing till he had finished another.

II. Method and punctuality, too, seem to be indirectly hinted at in the text; and they are almost indispensable to prosperity.

III. But the great lesson we learn from the text is the value of thoroughness in doing whatever we undertake with our whole heart, and doing it well. Do nothing as if it were trifling; if it be so, it is unworthy of you.

IV. Emulate Hezekiah’s ardent and consistent piety. He stands in the front rank among the saints of Scripture as a man of prayer. Every difficulty and trouble he took straight to God, and spread it out before Him.

J. Thain Davidson, Talks with Young Men, p. 189

References: 2Ch 31:1.-Spurgeon, Sermons, vol. v., No. 238. 2Ch 31:21.-F. W. Farrar, Silence and the Voices of God, p. 135; Spurgeon, Sermons, vol. viii., No. 433; Ibid., Evening by Evening, p. 75; Preacher’s Monthly, vol. iv., p. 49. 2Ch 32:24-26.-H. Thompson, Concionalia: Outlines for Parochial Use, 2nd series, p. 41. 2Ch 32:25.-S. Baring-Gould, One Hundred Sermon Sketches, p. 103. 2Ch 32:28.-H. Thompson, Concionalia, 2nd series, p. 356. 2Ch 32:30.-Christian World Pulpit, vol. iv., p. 203. 2Ch 32:31.-Spurgeon, Evening by Evening, p. 182. 32-Expositor, 2nd series, vol. ii., p. 437. 2Ch 33:11.-Preacher’s Monthly, vol. iv., p. 55; Expositor, 2nd series, vol. iv., pp. 450, 452. 2Ch 33:12.-J. Keble, Sermons for Christian Year: Lent to Passiontide, p. 270.

Fuente: The Sermon Bible

CHAPTER 31 The Results of the Revival

1. The destruction of the false worship (2Ch 31:1)

2. The kings appointments (2Ch 31:2-21)

All was done by Hezekiah for the orderly continuance of the service in the house of the LORD. The order of the courses of the priests, after Davids arrangement, which had been abandoned during the preceding apostasy, was once more settled. What was needed for the public sacrifices of the congregation was willingly given, as well as other things, by the king and the people.

For the personal support of the ministering priests and Levites nothing more was required than the re-enactment of the ancient provision of firstfruits, tithes, and firstlings (Exo 23:19; Num 18:12; Num 18:21, etc.; Lev 27:30-33). These together with the tithe of dedicated things (Lev 27:30; Deu 14:28), were now offered in such quantity as not only to suffice for the wants of the priesthood, but to leave a large surplusage, to the thankful joy and surprise of Hezekiah and the princes. In answer to the kings inquiry the high-priest Azariah explained that the large store accumulated was due to the special blessing bestowed by the Lord on a willing and obedient people (2Ch 31:5-10). The collection of this store began in the third month–that of Pentecost–when the wheat harvest was completed, and it ended in the seventh month–that of Tabernacles, which marked the close of the fruit harvest and of the vintage. And these contributions, or dues, came not only from Judah, but also from the children of Israel (verse 6); that is, from those in the northern kingdom who had joined their brethren in returning to the service and the law of their Lord.

For the storage of these provisions, Hezekiah ordered that certain chambers in the temple should be prepared, and he appointed officials, who are named in the sacred text, alike for the supervision and the administration of these stores (verses 11-19). Again and again it is noted with what faithfulness one and the other duty were discharged by each in the special department assigned to him (verses 12, 15, 18).

Such were the results of the revival produced by the Spirit of God. A united people, the destruction of all false worship, the restoration of Jehovahs worship, great willingness in giving and much sacrifice, obedience to the Lord and to His Word. Such must be the results of every true revival among Gods people. Great is the record of the good King Hezekiah: He sought his God, he did it with all his heart, he prospered.

Fuente: Gaebelein’s Annotated Bible (Commentary)

groves

(See Scofield “Jdg 3:7”).

Fuente: Scofield Reference Bible Notes

Now when: 2Ch 30:1-27

all Israel: 1Ki 18:38-40, 2Ki 23:2-20

present: Heb. found, Gen 19:15, Est 4:16

brake: 2Ch 14:3, 2Ch 23:17, 2Ch 32:12, 2Ch 34:3-7, Exo 23:24, Deu 7:5, 2Ki 18:4

images: Heb. statues, 2Ch 30:14

in Ephraim: 2Ch 30:1, 2Ch 30:18, 2Ch 34:6, 2Ch 34:7, 2Ki 17:2, 2Ki 18:4, 2Ki 23:15

until: etc. Heb. until to make an end

Reciprocal: Exo 34:13 – ye shall Lev 26:30 – I will destroy Deu 12:3 – ye shall 1Ki 8:66 – the eighth day 2Ki 18:22 – whose high places 2Ki 23:19 – the cities 2Ch 17:6 – he took away 2Ch 33:3 – which Hezekiah 2Ch 34:9 – Manasseh Isa 17:7 – General Isa 30:22 – defile Isa 36:7 – is it not Hos 8:6 – shall Hos 10:8 – their altars Amo 3:14 – I will Mic 1:7 – all the graven

Fuente: The Treasury of Scripture Knowledge

2Ch 31:1. In Ephraim and Manasseh also Though these tribes were a part of Hosheas kingdom, yet Hezekiah might direct this abolition of idolatry in them, either in virtue of the law of God, to which both Israel and Judah owed subjection, and which commanded the extirpation of these things, out of the whole land of Canaan; or by the special impulse and direction of Gods Spirit, which puts men upon heroic and extraordinary actions, though not to be drawn into imitation; or out of a firm persuasion that his neighbour Hoshea, who had permitted his subjects to repair to the passover, would consent to, and approve of, what he did in this respect.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2Ch 31:1. In Ephraim and Manasseh, for many of these had attended the passover, and placed themselves again under Davids house.

2Ch 31:21. He did it with all his heart. King Hezekiah was just the reverse of his father.

REFLECTIONS.

Hezekiah, unable by proclamation to purge his people from idols, warmed their hearts by a taste of the piety of their fathers, and then he succeeded among the better disposed. They most willingly sallied forth in companies, and demolished every work of superstition. In vain did the Micahs cry, Ye have taken away my gods, and what have I more? We are not only to put away our sins, but also the occasions of sin, and even in lawful things whenever we have cause to dread future danger. It is much safer to make a small sacrifice than to commit a great sin.

Piety not only warms the heart, it also expands and enlarges the affections. The people put away their idols; and believing in God, they willingly gave their tithes to the industrious levites and priests, with abundance of freewill-offerings to the Lord. It is seldom that men will do much for God, without tasting his good word of grace: the levites laboured for the people, and the people laboured for the levites. The servants of the sanctuary had enough, and an overplus laid up in granaries for winter, that nothing might be damaged, and that the poor might eat during the festivals, as the Lord had commanded.

This good king, having restored the courses of the priests and levites, next came to see the abundance of plenty which thronged the temple, and to appoint officers over it. When there is grace in the heart, and harmony in discipline, the work of the Lord prospers, and the smiles of heaven crown the whole. How happy for the church and nation when the rulers are clothed with righteousness, and the priests with salvation. This good king obtained by piety a long reprieve, and a cloud of blessings for his apostate country. May his blessed example encourage others to do their utmost in their age and nation.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

2Ch 29:1 to 2Ch 32:33. The Reign of Hezekiah (see notes on 2Ki 18:2 f., 2Ki 18:13-37; 2Ki 18:19; 2Ki 20:1-21).The Chronicler in this long section writes, from his own point of view, much that is quite unhistorical. The three main subjects treated by him here are Hezekiahs reopening of the Temple, the Passover, and the appointment of the Temple officials. In 2Ch 32:1-23 the invasion of Sennacherib is described; this, though corresponding to a large extent with 2Ki 18:13 to 2Ki 19:37, seems to be an independent account; it is probable that another source (or sources?) was utilised by the Chronicler, but he himself is evidently responsible for many of the variations.

Fuente: Peake’s Commentary on the Bible

HEZEKIAH’S WORK OF REFORMATION

(vv.1-21)

When Hezekiah had taken positive action to give God His true place of authority in the Passover feast, he rightly followed this up with the negative work of destroying the idolatrous pillars, images, high places and altars that had been introduced by earlier kings. The many people who had been present for the Passover carded out this destruction in the Cities of Judah, but also in Benjamin, Ephraim and Manasseh (v.1) before returning to their own property.

Then Hezekiah restored the priests and Levites to their proper places and their proper work according to the divisions appointed for them by the law of Moses, to cake care of the sacrifices of burnt offerings and peace offerings, to serve and to give thanks and to praise in the gates of the house of the Lord (v.2). He also appointed a part of his possessions to be provided as burnt offerings, whether for the morning and evening or for the sabbaths, new moons and set feasts, as was prescribed in the law (v.3).

Notice the emphasis placed on the burnt offering. This was totally for God, all going up in fire to Him, indicating the value of the sacrifice of Christ to God Himself, for God has been perfectly glorified in that sacrifice, apart from all the blessing we may have received.

The people had apparently not been taught that the Levites depended on their support for the service they performed in the temple. Hezekiah therefore took notice of this and commanded the people of Jerusalem to contribute to the support of the Levites, so that they could devote themselves to their proper service. When this order was circulated the people were quick to respond, for Hezekiah’s personal devotion to the Lord had very real influence on them. They brought in grain, wine, oil and honey and other produce in abundance (v, 5). When people’s hearts were affected by the truth of God, tithes were not considered a hardship. Under grace there is no commandment given to tithe, but since we are infinitely blessed by the sacrifice of Christ for us, our giving is to be voluntary and spontaneous. “Let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” (2Co 9:7).

Others of the children of Israel (outside of Jerusalem) brought tithes of oxen and sheep and of other holy things that were consecrated to the Lord (v.6). These holy things they had laid in heaps, so that at the end of four summer months of gathering, there was a great over-abundance. When Hezekiah and other leaders of Judah came to view the heaps, they were so impressed as to gladly bless the Lord and the people also (vv.7-8).

Azariah the chief priest told Hezekiah of the abundance remaining after the Levites had been sufficed, so that Hezekiah ordered them to prepare rooms in the house of the Lord in which to store the offerings (v.11). How good it is to read that “they faithfully brought in the offerings, the tithes and the dedicated things” (v.12). The Lord delights in recording the names of the twelve faithful men who did this.

One official, Kore, was appointed to take charge of the freewill offerings and their distribution, and under him six assistants who are called “faithful” (vv.14-15). Even males as young as three years were included in the distribution of these offerings, though of course the priests who served were required to be 20 years or older (vv.16-17). But the families of the Levites were all entitled to the support of the freewill offerings (v.18).

Also, there were men designated to distribute portions to the sons of Aaron the priests in the fields and common lands surrounding the cities (v.19). Thus Hezekiah was diligent to see that nothing was neglected in the work of the Lord to provide for the people what was right and good. It is a precious commendation that he did every good work in the service of the house of God with all his heart. Therefore he prospered greatly (v.21).

Fuente: Grant’s Commentary on the Bible

31:1 Now when all this was finished, all Israel that were present went out to the cities of Judah, and {a} brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the {b} children of Israel returned, every man to his possession, into their own cities.

(a) According to the commandment of the Lord, De 7:25, Jos 7:12.

(b) That is, all they who came to the passover.

Fuente: Geneva Bible Notes

HEZEKIAH: THE RELIGIOUS VALUE OF MUSIC

2Ch 29:1-36; 2Ch 30:1-27; 2Ch 31:1-21; 2Ch 32:1-33

THE bent of the chroniclers mind is well illustrated by the proportion of space assigned to ritual by him and by the book of Kings respectively. In the latter a few lines only are devoted to ritual, and the bulk of the space is given to the invasion of Sennacherib, the embassy from Babylon, etc., while in Chronicles ritual occupies about three times as many verses as personal and public affairs.

Hezekiah, though not blameless, was all but perfect in his loyalty to Jehovah. The chronicler reproduces the customary formula for a good king: “He did that which was right in the eyes of Jehovah, according to all that David his father had done”; but his cautious judgment rejects the somewhat rhetorical statement in Kings that “after him was none like him among all the kings of Judah, nor any that were before him.”

Hezekiahs policy was made clear immediately after his accession. His zeal for reformation could tolerate no delay; the first month of the first year of his reign saw him actively engaged in the good work. It was no light task that lay before him. Not only were there altars in every corner of Jerusalem and idolatrous high places in every city of Judah, but the Temple services had ceased, the lamps were put out, the sacred vessels cut in pieces, the Temple had been polluted and then closed, and the priests and Levites were scattered. Sixteen years of licensed idolatry must have fostered all that was vile in the country, have put wicked men in authority, and created numerous vested interests connected by close ties with idolatry, notably the priests of all the altars and high places. On the other hand, the reign of Ahaz had been an unbroken series of disasters; the people had repeatedly endured the horrors of invasion. His government as time went on must have become more and more unpopular, for when he died he was not buried in the sepulchers of the kings. As idolatry was a prominent feature of his policy, there would be a reaction in favor of the worship of Jehovah, and there would not be wanting true believers to tell the people that their sufferings were a consequence of idolatry. To a large party in Judah Hezekiahs reversal of his fathers religious policy would be as welcome as Elizabeths declaration against Rome was to most Englishmen.

Hezekiah began by opening and repairing the doors of the Temple. Its closed doors had been a symbol of the national repudiation of Jehovah; to reopen them was necessarily the first step in the reconciliation of Judah to its God, but only the first step. The doors were open as a sign that Jehovah was invited to return to His people and again to manifest His presence in the Holy of holies, so that through those open doors Israel might have access to Him by means of the priests. But the Temple was as yet no fit place for the presence of Jehovah. With its lamps extinguished, its sacred vessels destroyed, its floors and walls thick with dust and full of all filthiness, it was rather a symbol of the apostasy of Judah. Accordingly Hezekiah sought the help of the Levites. It is true that he is first said to have collected together priests and Levites, but from that point onward the priests are almost entirely ignored.

Hezekiah reminded the Levites of the misdoings of Ahaz and his adherents and the wrath which they had brought upon Judah and Jerusalem; he told them it was his purpose to conciliate Jehovah by making a covenant with Him; he appealed to them as the chosen ministers of Jehovah and His temple to co-operate heartily in this good work.

The Levites responded to his appeal apparently rather in acts than words. No spokesman replies to the kings speech, but with prompt obedience they set about their work forthwith; they arose, Kohathites, sons of Merari, Gershonites, sons of Elizaphan, Asaph, Heman, and Jeduthun-the chronicler has a Homeric fondness for catalogues of high-sounding names – the leaders of all these divisions are duly mentioned. Kohath, Gershon, and Merari are well known as the three great clans of the house of Levi; and here we find the three guilds of singers-Asaph, Heman, and Jeduthun-placed on a level with the older clans. Elizaphan was apparently a division of the clan Kohath, which, like the guilds of singers, had obtained an independent status. The result is to recognize seven divisions of the tribe.

The chiefs of the Levites gathered their brethren together, and having performed the necessary rites of ceremonial cleansing for themselves, went in to cleanse the Temple; that is to say, the priests went into the holy place and the Holy of holies and brought out “all the uncleanness” into the court, and the Levites carried it away to the brook Kidron: but before the building itself could be reached eight days were spent in cleansing the courts, and then the priests went into the Temple itself and spent eight days in cleansing it, in the manner described above. Then they reported-to the king that the cleansing was finished, and especially that “all the vessels which King Ahaz cast away” had been recovered and reconsecrated with due ceremony. We were told in the previous chapter that Ahaz had cut to pieces the vessels of the Temple, but these may have been other vessels.

Then Hezekiah celebrated a great dedication feast; seven bullocks, seven rams, seven lambs, and seven he-goats were offered as a sin-offering for the dynasty, for the Temple, for Judah, and (by special command of the king) for all Israel, i.e., for the northern tribes as well as for Judah and Benjamin. Apparently this sin-offering was made in silence, but afterwards the king set the Levites and priests in their places with their musical instruments, and when the burnt-offering began the song of Jehovah began with the trumpets together with the instruments of David king of Israel. And all the congregation worshipped, and the singers sang, and the trumpeters sounded, and all this continued till the burnt-offering was finished.

When the people had been formally reconciled to Jehovah by this representative national sacrifice, and thus purified from the uncleanness of idolatry and consecrated afresh to their God, they were permitted and invited to make individual sacrifices, thank-offerings and burnt-offerings. Each man might enjoy for himself the renewed privilege of access to Jehovah, and obtain the assurance of pardon for his sins, and offer thanksgiving for his own special blessings. And they brought offerings in abundance: seventy bullocks, a hundred rams, and two hundred lambs for a burnt-offering; and six hundred oxen and three thousand sheep for thank-offerings. Thus were the Temple services restored and re-inaugurated; and Hezekiah and the people rejoiced because they felt that this unpremeditated outburst of enthusiasm was due to the gracious influence of the Spirit of Jehovah.

The chroniclers narrative is somewhat marred by a touch of professional jealousy. According to the ordinary ritual, {Lev 1:6} the offerer flayed the burnt-offerings; but for some special reason, perhaps because of the exceptional solemnity of the occasion, this duty now devolved upon the priests. But the burnt-offerings were abundant beyond all precedent; the priests were too few for the work, and the Levites were called in to help them, “for the Levites were more upright in heart to purify themselves than the priests.” Apparently even in the second Temple brethren did not always dwell together in unity.

Hezekiah had now provided for the regular services of the Temple, and had given the inhabitants of Jerusalem a full opportunity of returning to Jehovah; but the people of the provinces were chiefly acquainted with the Temple through the great annual festivals. These, too, had long been in abeyance; and special steps had to be taken to secure their future observance. In order to do this, it was necessary to recall the provincials to their allegiance to Jehovah. Under ordinary circumstances the great festival of the Passover would have been observed in the first month, but at the time appointed for the paschal feast the Temple was still unclean, and the priests and Levites were occupied in its purification, But Hezekiah could not endure that the first year of his reign should be marked by the omission of this great feast. He took counsel with the princes and public assembly-nothing is said about the priests-and they decided to hold the Passover in the second month instead of the first. We gather from casual allusions in 2Ch 30:6-8 that the kingdom of Samaria had already come to an end; the people had been carried into captivity, and only a remnant were left. in the land. From this point the kings of Judah act as religious heads of the whole nation and territory of Israel. Hezekiah sent invitations to all Israel from Dan to Beersheba. He made special efforts to secure a favorable response from the northern tribes, sending letters to Ephraim and Manasseh, i.e., to the ten tribes under their leadership. He reminded them that their brethren had gone into captivity because the northern tribes had deserted the Temple; and held out to them the hope that, if they worshipped at the Temple and served Jehovah, they should themselves escape further calamity, and their brethren and children who had gone into captivity should return to their own land.

“So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun.” Either Zebulun is used in a broad sense for all the Galilean tribes, or the phrase “from Beersheba to Dan” is merely rhetorical, for to the north, between Zebulun and Dan, lay the territories of Asher and Naphtali. It is to be noticed that the tribes beyond Jordan are nowhere referred to; they had already fallen out of the history of Israel, and were scarcely remembered in the time of the chronicler.

Hezekiahs appeal to the surviving communities of the Northern Kingdom failed; they laughed his messengers to scorn, and mocked them; but individuals responded to his invitation in such numbers that they are spoken of as “a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun.” There were also men of Asher among the northern pilgrims. {Cf. 2Ch 30:11; 2Ch 30:18}

The pious enthusiasm of Judah stood out in vivid contrast to the stubborn impenitence of the majority of the ten tribes. By the grace of God, Judah was of one heart to observe the feast appointed by Jehovah through the king and princes, so that there was gathered in Jerusalem a very great assembly of worshippers, surpassing even the great gatherings which the chronicler had witnessed at the annual feasts.

But though the Temple had been cleansed, the Holy City was not yet free from the taint of idolatry. The character of the Passover demanded that not only the Temple, but the whole city, should be pure. The paschal lamb was eaten at home, and the doorposts of the house were sprinkled with its blood. But Ahaz had set up altars at every corner of the city; no devout Israelite could tolerate the symbols of idolatrous worship close to the house in which he celebrated the solemn rites Of the Passover. Accordingly before the Passover was killed these altars were removed.

Then the great feast began; but after long years of idolatry neither the people nor the priests and Levites were sufficiently familiar with the rites of the festival to be able to perform them without some difficulty and confusion. As a rule each head of a household killed his own lamb; but many of the worshippers, especially those from the north, were not ceremonially clean: and this task devolved upon the Levites. The immense concourse of worshippers and the additional work thrown upon the Temple ministry must have made extraordinary demands on their zeal and energy. {Cf. 2Ch 29:34; 2Ch 30:3} At first apparently they hesitated, and were inclined to abstain from discharging their usual duties. A passover in a month not appointed by Moses, but decided on by the civil authorities without consulting the priesthood, might seem a doubtful and dangerous innovation. Recollecting Azariahs successful assertion of hierarchical prerogative against Uzziah, they might be inclined to attempt a similar resistance to Hezekiah. But the pious enthusiasm of the people clearly showed that the Spirit of Jehovah inspired their somewhat irregular zeal; so that the ecclesiastical officials were shamed out of their unsympathetic attitude, and came forward to take their full share and even more than their full share in this glorious rededication of Israel to Jehovah.

But a further difficulty remained: uncleanness not only disqualified from killing the paschal lambs, but from taking any part in the Passover; and a multitude of the people were unclean. Yet it would have been ungracious and even dangerous to discourage their newborn zeal by excluding them from the festival; moreover, many of them were worshippers from among the ten tribes, who had come in response to a special invitation, which most of their fellow-country-men had rejected with scorn and contempt. If they had been sent back because they had failed to cleanse themselves according to a ritual of which they were ignorant, and of which Hezekiah might have known they would be ignorant, both the king and his guests would have incurred measureless ridicule from the impious northerners. Accordingly they were allowed to take part in the Passover despite their uncleanness. But this permission could only be granted with serious apprehensions as to its consequences. The Law threatened with death any one who attended the services of the sanctuary in a state of uncleanness. {Lev 15:31} Possibly there were already signs of an outbreak of pestilence; at any rate, the dread of Divine punishment for sacrilegious presumption would distress the whole assembly and mar their enjoyment of Divine fellowship. Again it is no priest or prophet, but the king, the Messiah, who comes forward as the mediator between God and man. Hezekiah prayed for them, saying, “Jehovah, in His grace and mercy, pardon every one that setteth his heart to seek Elohim Jehovah, the God of his fathers, though he be not cleansed according to the ritual of the Temple. And Jehovah hearkened to Hezekiah, and healed the people,” i.e., either healed them from actual disease or relieved them from the fear of pestilence.

And so the feast went on happily and prosperously, and was prolonged by acclamation for an additional seven days. During fourteen days king and princes, priests and Levites, Jews and Israelites, rejoiced before Jehovah; thousands of bullocks and sheep smoked upon the altar; and now the priests were not backward: great numbers purified themselves to serve the popular devotion. The priests and Levites sang and made melody to Jehovah, so that the Levites earned the kings special commendation. The great festival ended with a solemn benediction: “The priests arose and blessed the people, and their voice was heard, and their prayer came to His holy habitation, even unto heaven.” The priests, and through them the people, received the assurance that their solemn and prolonged worship had met with gracious acceptance.

We have already more than once had occasion to consider the chroniclers main theme: the importance of the Temple, its ritual, and its ministers. Incidentally and perhaps unconsciously, he here suggests another lesson, which is specially significant as coming from an ardent ritualist, namely the necessary limitations of uniformity in ritual. Hezekiahs celebration of the Passover is full of irregularities: it is held in the wrong month; it is prolonged to twice the usual period; there are amongst the worshippers multitudes of unclean persons, whose presence at these services ought to have been visited with terrible punishment. All is condoned on the ground of emergency, and the ritual laws are set aside without consulting the ecclesiastical officials. Everything serves to emphasize the lesson we touched on in connection with Davids sacrifices at the threshing-floor of Ornan the Jebusite: ritual is made for man, and not man for ritual. Complete uniformity may be insisted on in ordinary times, but can be dispensed with in any pressing emergency; necessity knows no law, not even the Torah of the Pentateuch. Moreover, in such emergencies it is not necessary to wait for the initiative or even the sanction of ecclesiastical officials; the supreme authority in the Church in all its great crises resides in the whole body of believers. No one is entitled to speak with greater authority on the limitations of ritual than a strong advocate of the sanctity of ritual like the chronicler; and we may well note, as one of the most conspicuous marks of his inspiration, the sanctified common sense shown by his frank and sympathetic record of the irregularities of Hezekiahs passover. Doubtless emergencies had arisen even in his own experience of the great feasts of the Temple that had taught him this lesson; and it says much for the healthy tone of the Temple community in his day that he does not attempt to reconcile the practice of Hezekiah with the law of Moses by any harmonistic quibbles.

The work of purification and restoration, however, was still incomplete: the Temple had been cleansed from the pollutions of idolatry, the heathen altars had been removed from Jerusalem, but the high places remained in all the cities of Judah. When the Passover was at last finished, the assembled multitude, “all Israel that were present,” set out, like the English or Scotch Puritans, on a great iconoclastic expedition. Throughout the length and breadth of the Land of Promise, throughout Judah and Benjamin, Ephraim and Manasseh, they brake in pieces the sacred pillars, and hewed down the Asherim, and brake down the high places and altars; then they went home.

Meanwhile Hezekiah was engaged in reorganizing the priests and Levites and arranging for the payment and distribution of the sacred dues. The king set an example of liberality by making provision for the daily, weekly, monthly, and festival offerings. The people were not slow to imitate him; they brought first-fruits and tithes in such abundance that four months were spent in piling up heaps of offerings.

“Thus did Hezekiah throughout all Judah; and he wrought that which was good, and right, and faithful before Jehovah his God; and in every work that he began in the service of the Temple, and in the Law, and in the commandments, to seek his God, he did it with all his heart, and brought it to a successful issue.”

Then follow an account of the deliverance from Sennacherib and of Hezekiahs recovery from sickness, a reference to his undue pride in the matter of the embassy from Babylon, and a description of the prosperity of his reign, all for the most part abridged from the book of Kings. The prophet Isaiah, however, is almost ignored. A few of the more important modifications deserve some little attention. We are told that the Assyrian invasion was “after these things and this faithfulness,” in order that we may not forget that the Divine deliverance was a recompense for Hezekiahs loyalty to Jehovah. While the book of Kings tells us that Sennacherib took all the fenced cities of Judah, the chronicler feels that even this measure of misfortune would not have been allowed to befall a king who had just reconciled Israel to Jehovah, and merely says that Sennacherib purposed to break these cities up.

The chronicler has preserved an account of the measures taken by Hezekiah for the defense of his capital: how he stopped up the fountains and water-courses outside the city, so that a besieging army might not find water, and repaired and strengthened the walls, and encouraged his people to trust in Jehovah.

Probably the stopping of the water supply outside the walls was connected with an operation mentioned at the close of the narrative of Hezekiahs reign: “Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David.” {2Ch 32:30} Moreover, the chroniclers statements are based upon 2Ki 20:20, where it is said that “Hezekiah made the pool and the conduit and brought water to the city.” The chronicler was of course intimately acquainted with the topography of Jerusalem in his own days, and uses his knowledge to interpret and expand the statement in the book of Kings. He was possibly guided in part by Isa 22:9; Isa 22:11, where the “gathering together the waters of the lower pool” and the “making a reservoir between the two walls for the water of the old pool” are mentioned as precautions taken in view of a probable Assyrian siege. The recent investigations of the Palestine Exploration Fund have led to the discovery of aqueducts, and stoppages, and diversions of watercourses which are said to correspond to the operations mentioned by the chronicler. If this be the case, they show a very accurate knowledge on his part of the topography of Jerusalem in his own day, and also illustrate his care to utilize all existing evidence in order to obtain a clear and accurate interpretation of the statements of his authority.

The reign of Hezekiah appears a suitable opportunity to introduce a few remarks on the importance which the chronicler attaches to the music of the Temple services. Though the music is not more prominent with him than with some earlier kings, yet in the case of David, Solomon, and Jehoshaphat other subjects presented themselves for special treatment; and Hezekiahs reign being the last in which the music of the sanctuary is specially dwelt upon, we are able here to review the various references to this subject. For the most part the chronicler tells his story of the virtuous days of the good kings to a continual accompaniment of Temple music. We hear of the playing and singing when the Ark was brought to the house of Obed-edom; when it was taken into the city of David; at the dedication of the Temple; at the battle between Abijah and Jeroboam; at Asas reformation; in connection with the overthrow of the Ammonites, Moabites, and Meunim in the reign of Jehoshaphat; at the coronation of Joash; at Hezekiahs feasts; and again, though less emphatically, at Josiahs passover. No doubt the special prominence given to the subject indicates a professional interest on the part of the author. If, however, music occupies an undue proportion of his space, and he has abridged accounts of more important matters to make room for his favorite theme, yet there is no reason to suppose that his actual statements overrate the extent to which music was used in worship or the importance attached to it. The older narratives refer to the music in the case of David and Joash, and assign psalms and songs to David and Solomon. Moreover, Judaism is by no means alone in its fondness for music, but shares this characteristic with almost all religions.

We have spoken of the chronicler so far chiefly as a professional musician, but it should be clearly understood that the term must be taken in its best sense. He was by no means so absorbed in the technique of his art as to forget its sacred significance; he was not less a worshipper himself because he was the minister or agent of the common worship. His accounts of the festivals show a hearty appreciation of the entire ritual; and his references to the music do not give us the technical circumstances of its production, but rather emphasize its general effect. The chroniclers sense of the religious value of music is largely that of a devout worshipper, who is led to set forth for the benefit of others a truth which is the fruit of his own experience. This experience is not confined to trained musicians; indeed, a scientific knowledge of the art may sometimes interfere with its devotional influence. Criticism may take the place of worship; and the hearer, instead of yielding to the sacred suggestions of hymn or anthem, may be distracted by his esthetic judgment as to the merits of the composition and the skill shown by its rendering. In the same way critical appreciation of voice, elocution, literary style, and intellectual power does not always conduce to edification from a sermon. In the truest culture, however, sensitiveness to these secondary qualities has become habitual and automatic, and blends itself imperceptibly with the religious consciousness of spiritual influence. The latter is thus helped by excellence and only slightly hindered by minor defects in the natural means. But the very absence of any great scientific knowledge of music may leave the spirit open to the spell which sacred music is intended to exercise, so that all cheerful and guileless souls may be “moved with concord of sweet sounds,” and sad and weary hearts find comfort in subdued strains that breathe sympathy of which words are incapable.

Music, as a mode of utterance moving within the restraints of a regular order, naturally attaches itself to ritual. As the earliest literature is poetry, the earliest liturgy is musical. Melody is the simplest and most obvious means by which the utterances of a body of worshippers can be combined into a seemly act of worship. The mere repetition of the same words by a congregation in ordinary speech is apt to he wanting in impressiveness or even in decorum; the use of tune enables a congregation to unite in worship even when many of its members are strangers to each other.

Again, music may be regarded as an expansion of language: not new dialect, but a collection of symbols that can express thought, and more especially emotion, for which mere speech has no vocabulary. This new form of language naturally becomes an auxiliary of religion. Words are clumsy instruments for the expression of the heart, and are least efficient when they undertake to set forth moral and spiritual ideas. Music can transcend mere speech in touching the soul to fine issues, suggesting visions of things ineffable and unseen.

Browning makes Abt Vogler say of the most enduring and supreme hopes that God has granted to men, “Tis we musicians know”; but the message of music comes home with power to many who have no skill in its art.

Fuente: Expositors Bible Commentary