Text -- 2 Chronicles 31:10 (NET)

31:10 Azariah, the head priest from the family of Zadok, said to him, “Since the contributions began arriving in the Lord’s temple, we have had plenty to eat and have a large quantity left over. For the Lord has blessed his people, and this large amount remains.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ch 31:10

This is probably the person mentioned (2Ch 26:17), and his reply was to the following purport: There has been an abundant harvest, and a corresponding plenty in the incoming of first-fruits and tithes; the people have testified their gratitude to Him who has crowned the year with His goodness by their liberality towards His servants.

TSK: 2Ch 31:10

Azariah : 2Ch 26:17; 1Ki 2:35; 1Ch 6:8, 1Ch 6:14; Eze 44:15

Since : Pro 3:9; Hag 2:18; Mal 3:10; 1Ti 4:8

we have had : 2Ki 4:43, 2Ki 4:44; Mat 15:37; Phi 4:18

the Lord : Gen 26:12, Gen 30:27-30, Gen 39:5, Gen 39:23; Lev 25:21, Lev 26:4, Lev 26:5; Deu 28:8; Pro 10:22; 2Co 9:8-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 31:10

If this Azariah was the same as he who resisted Uzziah 2Ch 26:17-20, he must have held his office at least 33 years. Compare 2Ch 27:1; 2Ch 28:1.

The Lord hath blessed his people - i. e. God has made the harvest unusually abundant, and hence the great amount of tithes and first-fruits.

Poole: 2Ch 31:10

The chief priest of the house of Zadok either,

1. The high priest, called also Zadok, 1Ch 6:12 , because he was of his line and family. Or,

2. The chief priest, or the head of that family of Zadok, or of Eleazar; as there was another chief priest of the family of Abiathar, or of Ithamar; see 2Sa 8:17 1Ch 24:3 ; but both subject to the high priest.

Since the people began to bring the offerings which they did from the beginning of the harvest, according to the manner.

The Lord hath blessed his people in an extraordinary degree.

Haydock: 2Ch 31:10

Sadoc, being his grandson, (1 Paralipomenon vi. 12.; C.) or the father of Sellum. Junius ---

People, with abundance; so that more would belong to the priests. C.

Gill: 2Ch 31:10

And Azariah the chief priest of the house of Zadok answered him,.... Who was the high priest of the family of Eleazar, in the line of Zadok, made high priest in Solomon's time, when Abiathar was thrust out; Jarchi takes him to be the same Azariah that was in the days of Uzziah, 2Ch 26:17,

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; which were now four mouths since; and the priests and Levites, and their families, had partaken of them, and eat to satiety, and yet there was great plenty remaining:

for the Lord hath blessed his people: the Targum is,"the Word of the Lord has blessed them,''given them large crops this year, and a ready willing mind to bring in what is due for the service of the temple:

and that which is left is this great store; the heaps the king and princes saw, and inquired about; or what is left is for the great multitude of the priests and Levites, and their families, both at Jerusalem, and in the cities in the country; so Kimchi interprets it.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Ch 31:10

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 ^{( i )} had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left [is] this great store.

^{( i )} He shows that this plenteous liberality is expedient for the maintenance of the ministers and that God therefore prospers his people and increases by his blessing that which is given.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 31:1-21

1 The people is forward in destroying idolatry.

2 Hezekiah orders the courses of the priests and Levites, and provides for their work and maintenance.

5 The people's forwardness in offerings and tithes.

11 Hezekiah appoints officers to dispose of the tithes.

20 The sincerity of Hezekiah.

MHCC: 2Ch 31:1-21

After the passover, the people of Israel applied with vigour to destroy the monuments of idolatry. Public ordinances should stir us up to cleanse our hearts, our houses, and shops, from the filth of sin, and the idolatry of covetousness, and to excite others to do the same. The after-improvement of solemn ordinances, is of the greatest importance to personal, family, and public religion. When they had tasted the sweetness of God's ordinance in the late passover, they were free in maintaining the temple service. Those who enjoy the benefit of a settled ministry, will not grudge the expense of it. In all that Hezekiah attempted in God's service, he was earnest and single in his aim and dependence, and was prospered accordingly. Whether we have few or many talents intrusted to us, may we thus seek to improve them, and encourage others to do the same. What is undertaken with a sincere regard to the glory of God, will succeed to our own honour and comfort at last.

Matthew Henry: 2Ch 31:1-10

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, 2Ch 31:1. The king had done what he could of this kind (2Ki 18:4), 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, 2Ch 31:1. 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, 2Ch 30:18) 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, 2Ch 31:2. 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, 2Ch 31:3. 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, 2Ch 31:4 (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, 2Ch 31:6. 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, 2Ch 31:7. 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, (2Ch 31:9), 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, 2Ch 31:10. 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 2:19. "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, 2Ch 31:8. 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.

Keil-Delitzsch: 2Ch 31:2-21

Restoration of order in the public worship, and of the temple revenues and those of the priests . - 2Ch 31:2. Hezekiah appointed the courses of the priests and Levites according to their courses, each according to the measure of his service (cf. Num 7:5, Num 7:7), viz., the priests and Levites ( ולל לכה are subordinated to אישׁ in apposition by ל ), for burnt-offerings and thank-offerings, to serve (to wait upon the worship), and to praise and thank (by song and instrumental music) in the gates of the camp of Jahve, i.e., in the temple and court of the priests; see on 1Ch 9:18.

2Ch 31:3

And the portion of the king from his possession was for the burnt-offerings, etc.; that is, the material for the burnt-offerings which are commanded in Num 28 and 29 the king gave from his possessions, which are enumerated in 2Ch 32:27-29.

2Ch 31:4-8

The priests and Levites received their maintenance from the first-fruits (Exo 23:19; Num 18:12; Deu 26:2) and the tithes, which the people had to pay from the produce of their cattle-breeding and their agriculture (Lev 27:30-33, cf. with Num 18:21-24). Hezekiah commanded the people, viz., the inhabitants of Jerusalem, to give this portion to the Levites and priests, that they might hold themselves firmly to the law of Jahve, i.e., might devote themselves to the duties laid upon them by the law, the attendance upon the worship, without being compelled to labour for their subsistence; cf. Neh 13:10.

2Ch 31:5-6

When the word (the royal command) went forth (spread abroad), the Israelites brought in abundance the first-fruits which had been assigned to the priests (2Ch 18:12.), and the tithes, which were paid to the whole tribe of Levi (Num 18:21-24). ישׂראל בּני , 2Ch 31:6, are not the inhabitants of the northern kingdom, but the Israelites who had emigrated from that kingdom into Judah (as 2Ch 30:25; 2Ch 11:16; 2Ch 10:17). קדשׁים מעשׂר , the tenth from the holy gifts which were consecrated to Jahve, is surprising, since in the law, Num 18:8., it is not the tenth of the consecrated gifts which is spoken of, but only הקּדשׁים תרוּמות (Num 18:19). Proceeding upon the assumption that all קדשׁים which were consecrated to Jahve were given over to the tribe of Levi, Bertheau finds no correspondence between the law and the statement of our verse, that the tenth of the holy things was given, and points out that the lxx seem to have read והקּשׁים ועז instead of קדשׁים m`sr, without, however, himself deciding in favour of that reading. But the lxx have rendered the words hmqdsym קדשׁים קדשׁים by ἐπιδέκατα αἰγῶν, καὶ ἡγίασαν, and consequently cannot have read ועז for מעשׂר , since in their translation epide'kata corresponds to m`sr. But the deviation of the statement in our verse from the law, Num 18, arises partly from an incorrect or inexact interpretation of the provisions of the law, Num 18:8. In the law, קדשׁים as such were not assigned to the tribe of Levi, or more correctly to the priests (Aaron and his sons), but only the לכל־קדשׁים תּרוּמות , the heave-offerings of all the holy gifts of the sons of Israel, i.e., the pieces or parts of the sacrificial gifts of the Israelites which were not burnt upon the altar, consequently the greater part of the meal, and oil, and flesh of the oblations, the sin-offerings, the trespass-offerings, and of the peace-offerings, the wave-breast and wave-thigh, and whatever else was waved in wave-offerings; see on Num 18:8. These Therumoth of the consecrated gifts are in our verse designated קדשׁים מעשׂר , because they were only a fragment of that which was consecrated to the Lord, just as the tenth was a fragment of the whole herd, and of the field produce. The statement of our verse, therefore, differs only in expression from the prescription of the law, but in substance it completely agrees with it. ער ערמות ויּתּנוּ , and they made many heaps, i.e., they brought the first-fruits and tithes in heaps.

2Ch 31:7

In the third month, consequently immediately at the end of the grain harvest, they commenced to found the heaps (to lay the foundation of the heaps); and in the seventh month, i.e., at the end of the fruit and wine harvest, they completed them (the heaps). In the third month fell pentecost, or the harvest feast; in the seventh, the feast of tabernacles, after the gathering in of all the fruits. ליסּוד has Daghesh in ס , because this verb in the imperf. assimilates its י like נ to the second radical, and the infinitive is formed after the imperf.; cf. Ew. §245, a .

2Ch 31:8-10

When Hezekiah and the priests saw these heaps, they praised the Lord and His people Israel.

The employment and storing of these gifts, 2Ch 31:9-19. - 2Ch 31:9. Hezekiah questioned ( ידרשׁ ) the priests and Levites concerning the heaps, i.e., not as to whether they were sufficient for the support of the priests and Levites, but as to how it happened that such masses had been heaped up. Thereupon Azariah the high priest (hardly the Azariah mentioned 2Ch 26:17, who forty years before tried to prevent Uzziah from pressing into the holy place), of the house of Zadok, answered him: Since they began to bring ( לביא for להביא ) the heave-offerings into the house of the Lord, we have eaten and satisfied ourselves, and have left in plenty. The infin. absol. והותר ושׂבוע אכול stand in animated speech instead of the first pers. plur. perf. From the same animation arises the construction of את־ההמון with הנּותר ; for "that which is left"signifies, and we have left this quantity here.

2Ch 31:11-12

Then the king commanded to prepare cells in the house of God for the storing of the provisions. Whether new cells were built, or cells already existing were prepared for this purpose, cannot be decided, since הכין may signify either. Into these cells they brought the תּרוּמה , which here denotes the first-fruits (cf. 2Ch 31:5), the tithes, and the dedicated things, בּאמוּנה , with fidelity, cf. 2Ch 19:9. עליהם , over them (the first-fruits, etc.) the Levite Cononiah was set as ruler (inspector), and his brother Shimei as second ruler ( משׁנה ).

2Ch 31:13-14

To them at their hand, i.e., as subordinate overseers, were given ten Levites, who are enumerated by name. Of the names, Jehiel and Mahath occur in 2Ch 29:12 and 2Ch 29:14. בּמפקד is translated by the Vulg. ex imperio , better ex mandato Hizkiae . Azariah, the prince of the house of God, is the high priest mentioned in 2Ch 31:10. - To the fourteen Levites named in 2Ch 31:13 and 2Ch 31:14 was committed the oversight and storing of the first-fruits, tithes, and consecrated gifts. Besides these, there were special officers appointed for the distribution of them. - In 2Ch 31:14-19 these are treated of; 2Ch 31:14 dealing with the distribution of the voluntary gifts of God, i.e., all which was offered to God of spontaneous impulse (Lev 23:38; Deu 12:17), to which the first-fruits and tithes did not belong, they being assessments prescribed by the law. Over the freewill offerings the Levite Kore, the doorkeeper towards the east (see on 1Ch 9:18), was set. His duty was to give (distribute) "the heave-offerings of Jahve,"i.e., that portion of the thank-offerings which properly belonged to Jahve, and which was transferred by Him to the priests (Lev 7:14; Num 5:9), and the "most holy,"i.e., that part of the sin and trespass offerings (Lev 6:10, Lev 6:22; Lev 7:6) and of the oblations (Lev 2:3, Lev 2:10) which was to be eaten by the priests in the holy place.

2Ch 31:15-16

At his hand ( ידו על = מיּד , 2Ch 31:13), i.e., under his superintendence, there were six Levites, enumerated by name, in the priests' cities, with fidelity, "to give to their brethren in their courses, as well to the great as to the small"(i.e., to the older and to the younger), sc. the portion of the gifts received which fell to each. By the brethren in their courses we are to understand not merely the Levites dwelling in the priests' cities, who on account of their youth or old age could not come into the temple, but also those who at the time were not on duty, since the Levites' courses performed it by turns, only some courses being on duty in the temple, while the others were at home in the priests' cities. The object to לתת , 2Ch 31:15, is not to be taken straightway from the objects mentioned with לתת in 2Ch 31:14. For the most holy gifts could not be sent to the priests' cities, but were consumed in the holy place, i.e., in the temple. Nor can we confine לתת to the האלהים נדבות ; for since the gifts of the people, laid up in the cells, consisted in first-fruits, tithes, and consecrated gifts (2Ch 31:11), and special officers were appointed for the storing and distribution of them, the business of distribution could not consist merely in the giving out of freewill offerings, but must have extended to all the offerings of the people. When, therefore, it is said of the Levite Kore, in 2Ch 31:14, that he was appointed over the freewill offerings, to distribute the heave-offerings and the most holy, only his chief function is there mentioned, and the functions of the officials associated with and subordinated to him in the priests' cities are not to be confined to that. The object to לתת , 2Ch 31:15, is consequently to be determined by the whole context, and the arrangements which are assumed as known from the law; i.e., we must embrace under that word the distribution of the first-fruits, tithes, and consecrated gifts, of which the Levites in the priests' cities were to receive their portion according to the law. - In 2Ch 31:16, the b| מחלקות אחיהם of 2Ch 31:15 is more closely defined by an exception: "Besides their catalogue of the men (i.e., exclusive of those of the male sex catalogued by them) from three years old and upward, namely, of all those who came into the house of Jahve to the daily portion, for their service in their offices according to their courses." בּיומו דּבר־יום signifies, in this connection, the portion of the holy gifts coming to them for every day; cf. Neh 11:23. The meaning of the verse is: From those dwelling in the priests' cities were excluded those who had come to perform service in the temple; and, indeed, not merely those performing the service, but also their male children, who were catalogued along with them if they were three years old and upward. Thence it is clear that those entering upon their service took their sons with them when they were three years old. These children ate in the place of the sanctuary of the portion coming to their parents.

2Ch 31:17

2Ch 31:17 contains a parenthetic remark as to the catalogues. ואת , as nota accus . , serves here to emphasize the statement which is added as an elucidation (cf. Ew. §277, d ): "But concerning the catalogue of the priests, it was (taken, prepared) according to the fathers'-houses; and the Levites, they were from twenty years old and upwards in their offices in their courses."All the duties were discharged by several courses. On the age fixed on, see 1Ch 23:27.

2Ch 31:18

The connection and interpretation of this verse is doubtful. If we take וּלחתיחשׂ as a continuation of ואת־התיהשׁ , 2Ch 31:17, it gives us no suitable sense. The addition, "and also to every priest and Levite was a larger or smaller portion given according to the catalogue"(Ramb., etc.), is arbitrary, and does not fully express the בּ before כּל־טפּם . Berth., on the other hand, correctly remarks, "After the parentheses in 2Ch 31:16 and 2Ch 31:17, וּלחתיחשׂ may be taken as a continuation of לתת in 2Ch 31:16;"but the word itself he translates wrongly thus: The men were in the priests' cities, also to register their children, etc., disregarding the construction of התיחשׂ with בּ . - From 2Ch 31:19, where the same construction recurs, we learn how to interpret בּכל־ט התיחשׁ : the catalogue = those registered in (of) all their children. According to this view, ולהתיחשׂ corresponds to the לאחיהם , 2Ch 31:15 : to give to their brethren, ... and to the registered of all their children, their wives, and their sons and daughters, viz., to the whole multitude (sc., of the wives, sons, and daughters), i.e., as many of them as there were. This interpretation of the לכל־קהל seems simpler than with Schmidt and Ramb. to understand קהל to denote the coroporation of priests. There was therefore no one forgotten or overlooked; "for according to their fidelity (2Ch 31:15) 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 to all who had any claim to them.

2Ch 31:19

And for the sons of Aaron, the priests, in the field of the districts of their cities (cf. Lev 25:34; Num 35:5), in each city were men (appointed) famous ( בשׁמות נקּבוּ אשׁר , as in 2Ch 28:15; see on 1Ch 12:31), to give portions to each male among the priests, and to all that were registered among the Levites. As for the inhabitants of the priests' cities (2Ch 31:15), so also for the priests and Levites dwelling in the pasture grounds of the priests' cities, were special officers appointed to distribute the priestly revenues.

2Ch 31:20-21

The conclusion of this account. Thus did Hezekiah in all Judah, and wrought in general that which was good and right and האמת before the Lord his God; and in every work that he commenced for the service of the house of God, and for the law and the commandment (i.e., for the restoration of the law and its commands), to seek his God, he did it with all his heart, and prospered.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 29:1--32:33

M. Hezekiah chs. 29-32

In contrast to Ahaz, we can see Hezekiah's love for Yahweh in how he cared for the temple. Ahaz's reign was full of war, but Hezekiah enjoyed peace. God rewarded Hezekiah's spiritual restoration of Judah with a remarkable military deliverance. Yet good king Hezekiah was not the completely faithful Son of David whose kingdom God had promised to establish forever (1 Chron. 17:11-14).

"He is the golden boy' of Chronicles."⁷⁷

The Chronicler gave more space to Hezekiah's reign than to any others except David and Solomon, to whom he likened Hezekiah.⁷⁸

Constable: 2Ch 31:2-21

3. Re-establishment of proper worship 31:2-21

The king organized the priests and Levites again into the divisions David had specified. Evidently Hezekiah's predecessors had not observed these divisions. He also instituted tithing again as the Mosaic Law commanded (cf. Lev. 27:30; Num. 18:8; Deut. 14:28). Because the people responded obediently there was an abundance of money for temple maintenance and for its servants (v. 10). The principle these reforms illustrate is that when God's people obey His Word they prosper. God always desires people's welfare. Hezekiah prospered too (v. 21) because he sought God with all his heart, as David had done. In New Testament terms, he did all for the glory of God (1 Cor. 10:31).

Guzik: 2Ch 31:1-21

2 Chronicles 31 - Provision for the Priests

A. The aftermath of Hezekiah's Passover.

1. (1) The work against idolatry.

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

a. All Israel who were present went out to the cities of Judah and broke the sacred pillars: After the glorious double-length Passover celebration, the people renounced all idolatry in the strongest terms possible.

i. "Hezekiah's previous emphasis on removing the paraphernalia of idol worship (cf. 2 Chronicles 29:15-19; 30:14; also 2 Kings 18:22) now became a popular movement." (Selman)

b. From all Judah, Benjamin, Ephraim, and Manasseh: This shows how broad the work was, including not only the Kingdom of Judah but also substantial portions of the territory of the northern tribes.

i. This 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." (Clarke)

2. (2-3) The restoration and support of the regular priestly work.

And Hezekiah appointed the divisions of the priests and the Levites according to their divisions, each man according to his service, the priests and Levites for burnt offerings and peace offerings, to serve, to give thanks, and to praise in the gates of the camp of the LORD. The king also appointed a portion of his possessions for the burnt offerings: for the morning and evening burnt offerings, the burnt offerings for the Sabbaths and the New Moons and the set feasts, as it is written in the Law of the LORD.

a. And Hezekiah appointed the divisions of the priests and the Levites according to their divisions: Hezekiah did not allow the recent Passover celebration to be a one-time event. He followed up by the organization and institution of the regular priestly service.

i. "The Hebrew for Hezekiah's assigning the priests to divisions is definite: he 'appointed THE divisions of the priests.' He reestablished the twenty-four rotating courses that had been set up by David (1 Chronicles 25) to insure orderly worship." (Payne)

b. For burnt offerings . . . to serve . . . to give thanks . . . and to praise in the gates: This shows some of the duties of the priests and the Levites. Their work included the administration of the sacrifices, general service, and worship.

i. In the gates of the camp of the LORD: "Of the temple, fitly compared to a camp, for the watch and the 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)

c. The king also appointed a portion of his possessions: King Hezekiah was so committed to the restoration of the proper priestly service that he personally supported their work with a portion of his possessions.

3. (4-5) The tithe is commanded and brought.

Moreover he commanded the people who dwelt in Jerusalem to contribute support for the priests and the Levites, that they might devote themselves to the Law of the LORD. As soon as the commandment was circulated, the children of Israel brought in abundance the firstfruits of grain and wine, oil and honey, and of all the produce of the field; and they brought in abundantly the tithe of everything.

a. Moreover he commanded the people who dwelt in Jerusalem to contribute support for the priests and the Levites: King Hezekiah did not present this as an option for the people of Judah. They were commanded to fulfill their obligations under the Law of Moses to support the priesthood through their tithes (Numbers 18:21-24).

i. As God said in Numbers 18:21, I have given the children of Levi all the tithes in Israel. God commanded the tithes (a giving of ten percent of one's income) be given to the Levites for their support. This establishes the principle that the tithes belong to God (He said I have given, so they are His to give), but He gave them to the Levites.

ii. When an Israelite failed to give their tithe, they were not robbing the Levite - though the money ended up with them. They were robbing God (Malachi 3:8-10), because God received the tithe from the giver, and He gave it to the Levite.

iii. Some today think the tithe, since it went to support the Levites (who were, in a sense, government workers in ancient Israel), is covered by government taxes of today, and that free-will giving mentioned in the Old Testament answers to the New Testament emphasis on giving. We can say that the New Testament nowhere specifically commands tithing, but it certainly does speak of it in a positive light, if it is done with a right heart (Luke 11:42).

iv. It is also important to understand that tithing is not a principle dependent on the Mosaic Law; as Hebrews 7:5-9 explains, tithing was practiced and honored by God before the Law of Moses.

v. What the New Testament does speak with great clarity on is the principle of giving; that giving should be regular, planned, proportional, and private (1 Corinthians 16:1-4); that it must be generous, freely given, and cheerful (2 Corinthians 9).

vi. Since the New Testament doesn't emphasize tithing, one might not be strict on it for Christians (though some Christians do argue against tithing on the basis of self-interest); but since giving is to be proportional, we should be giving some percentage - and ten percent is a good benchmark - and starting place! For some to give ten percent is nowhere near enough; for others, at their present time, five percent may be a massive step of faith.

vii. If our question is, "How little can I give and still be pleasing to God?" our heart isn't in the right place at all. We should have the attitude of some early Christians, who essentially said: "We're not under the tithe - we can give more!" Giving and financial management is a spiritual issue, not just a financial one (Luke 16:11).

b. That they might devote themselves to the Law of the LORD: This reminds us of another duty of the Levites, beyond what was mentioned in 2 Chronicles 31:2 - the study and teaching of the Law of the LORD. The support of the Levites through the tithes of the people enabled this.

i. This is much the same principle as what Paul wrote in 1 Timothy 5:17-18: Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, "You shall not muzzle an ox while it treads out the grain," and, "The laborer is worthy of his wages."

c. As soon as the commandment was circulated . . . they brought in abundantly the tithe of everything: The response of the people was impressive. Instead of thinking of reasons why this command did not apply to them or excuses to relieve themselves of the obligation, they brought in abundantly the tithe of everything.

i. "The firstfruits were the priests prerogative (Numbers 18:12-13), but the tithe, whether of crops and fruit or the herds was presented to the Levites (Numbers 18:21; cf. Leviticus 27:30-33)." (Selman)

B. The distribution and blessing of the tithe.

1. (6-10) The reception of the tithes.

And the children of Israel and Judah, who dwelt in the cities of Judah, brought the tithe of oxen and sheep; also the tithe of holy things which were consecrated to the LORD their God they laid in heaps. In the third month they began laying them in heaps, and they finished in the seventh month. And when Hezekiah and the leaders came and saw the heaps, they blessed the LORD and His people Israel. Then Hezekiah questioned the priests and the Levites concerning the heaps. And Azariah the chief priest, from 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 plenty left, for the LORD has blessed His people; and what is left is this great abundance."

a. In the third month they began laying them in heaps: The giving of tithes was so abundant that it took four months to simply receive all the gifts. No wonder Hezekiah and the leaders blessed the LORD and His people Israel when they saw the evidence of generous giving.

i. "They blessed the Lord; both for giving such plentiful provisions to his land in this year, and for giving his people such liberal and pious hearts towards this good work." (Poole)

ii. Their happiness was not only because it meant that there would be plenty for the priests and Levites, it also showed that the Spirit of God was working powerfully in the people of Israel.

iii. The tithe of holy things: "The tithe of the holy or dedicated things probably refers to gifts made by the Levites to the priest from what they themselves had received." (Selman)

b. Since the people began to bring the offerings into the house of the LORD, we have had enough to eat and have plenty left: The priests and Levites had long been neglected, and now they had plenty.

2. (11-19) The administration of the tithes.

Now Hezekiah commanded them to prepare rooms in the house of the LORD, and they prepared them. Then they faithfully brought in the offerings, the tithes, and the dedicated things; Cononiah the Levite had charge of them, and Shimei his brother was the next. Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah were overseers under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king and Azariah the ruler of the house of God. Kore the son of Imnah the Levite, the keeper of the East Gate, was over the freewill offerings to God, to distribute the offerings of the LORD and the most holy things. And under him were Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah, his faithful assistants in the cities of the priests, to distribute allotments to their brethren by divisions, to the great as well as the small. Besides those males from three years old and up who were written in the genealogy, they distributed to everyone who entered the house of the LORD his daily portion for the work of his service, by his division, and to the priests who were written in the genealogy according to their father's house, and to the Levites from twenty years old and up according to their work, by their divisions, and to all who were written in the genealogy; their little ones and their wives, their sons and daughters, the whole company of them; for in their faithfulness they sanctified themselves in holiness. Also for the sons of Aaron the priests, who were in the fields of the common-lands of their cities, in every single city, there were men who were designated by name to distribute portions to all the males among the priests and to all who were listed by genealogies among the Levites.

a. Hezekiah commanded them to prepare rooms in the house of the LORD: King Hezekiah was wise enough to know that it was important to properly manage the generous gifts of God's people. They were concerned to do everything faithfully, out of respect to both God and His people who generously gave.

b. Cononiah the Levite had charge of them: Hezekiah put faithful men in positions of responsibility and accountability over these tithes. The king knew that faithful administration is promoted when people are accountable as overseers.

i. "Good planning and the implementation of adequate supporting structures provide a framework in which wholehearted and meaningful worship can take place. Hezekiah therefore prepared storerooms to receive the gifts, and various officials were appointed to collect and distribute them." (Selman)

c. They distributed to everyone who entered the house of the LORD his daily portion for the work of his service: The tithes were used to support those who did the work of ministry unto the LORD and His people (and of course, to support their families as well).

i. "This is alleged as a reason why their wives and children were provided for out of the holy things, because they sequestered themselves from worldly affairs, by which they might otherwise have provided for their families, and entirely devoted themselves to holy administrations." (Poole)

ii. "Moses had ordered that the Levites should not begin their labour till they were thirty years of age: but David changed this order, and obliged them to begin at twenty." (Clarke)

3. (20-21) Hezekiah's godliness and prosperity.

Thus Hezekiah did throughout all Judah, and he did what was good and right and true before the LORD his God. And in every work that he began in the service of the house of God, in the law and in the commandment, to seek his God, he did it with all his heart. So he prospered.

a. He did what was good and right and true before the LORD his God: Hezekiah's godliness was exemplary among the kings of Judah. His concern was not primarily for political power or prestige, but for what was good and right and true before the LORD. Additionally, when he did something he did it with all his heart.

i. "Hezekiah finished his task because he sought God wholeheartedly. In this, he complied with David's advice (cf. 1 Chronicles 22:19; 28:9) and followed the pattern of other kings (cf. 2 Chronicles 15:17; 22:29; cf. 2 Chronicles 11:16; 19:3)." (Selman)

ii. "In every respect he was a thoroughly excellent man, saw his duty to God and to his people, and performed it with becoming zeal and diligence. May God ever send such kings to the nations of the world; and may the people who are blessed with such be duly obedient to them, and thankful to the God who sends them!" (Clarke)

b. So he prospered: His prosperity was evidence of the blessing of God, especially in connection with his own generosity and wise stewardship.

i. "These words reveal his purpose, his method, and the result; and form a revelation of abiding value to all who are called upon to perform Divine service in any form. His purpose was 'to seek his God'; and the expression is exactly equivalent to that with which we are familiar: 'Seek ye first His kingdom.' His method was that of complete devotion, 'with all his heart.' The result was that of prosperity, that is, of success in the very work which was attempted." (Morgan)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 31 (Chapter Introduction)

Overview

2Ch 31:1, The people is forward in destroying idolatry; 2Ch 31:2, Hezekiah orders the courses of the priests and Levites, and provides for their work and maintenance; 2Ch 31:5, The people’s forwardness in offerings and tithes; 2Ch 31:11, Hezekiah appoints officers to dispose of the tithes; 2Ch 31:20, The sincerity of Hezekiah.

Poole: 2 Chronicles 31 (Chapter Introduction)

CHRONICLES CHAPTER 31

The people forward in destroying idolatry: Hezekiah ordereth the courses of the priests and Levites; and provideth for their work and maintenance, 2Ch 31:1-4 . The people forward in offerings and tithes, 2Ch 31:5-10 . Hezekiah appointeth officers to dispose of the tithes, 2Ch 31:11-19 ; his sincerity, 2Ch 31:20,21 .

MHCC: 2 Chronicles 31 (Chapter Introduction)

Hezekiah destroys idolatry.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 31 (Chapter Introduction)

We have here a further account of that blessed reformation of which Hezekiah was a glorious instrument, and of the happy advances he made in it. I. All the remnants of idolatry were destroyed and abolished (2Ch 31:1). II. The priests and Levites were set to work again, every man in his place (2Ch 31:2). III. Care was taken for their maintenance. 1. The royal bounty to the clergy, and for the support of the temple service, was duly paid (2Ch 31:3). 2. Orders were given for the raising of the people's quota (2Ch 31:4). 3. The people, thereupon, brought in their dues abundantly (2Ch 31:5-10). 4. Commissioners were appointed for the due distribution of what was brought in (2Ch 31:11-19). Lastly, Here is the general praise of Hezekiah's sincerity in all his undertakings (2Ch 31:20, 2Ch 31:21).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 31 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 31

This chapter begins with the destruction of idolatrous worship, the appointment of the courses of the priests and Levites, and the royal bounty for sacrifices, 2Ch 31:1, next follows the order Hezekiah gave, that the people at Jerusalem, and throughout the land, should make the proper provision for the priests and Levites, as the law directed; and which was cheerfully complied with, and the firstfruits and tithes were brought in, in great abundance, insomuch that there was enough, and plenty left, 2Ch 31:4, wherefore chambers were prepared in the temple to lay it up in, and persons appointed to be the overseers of it, and to distribute it faithfully to their brethren and their families, to small and great, 2Ch 31:11, and the chapter is closed in praise of the works of Hezekiah, and the success that attended him, 2Ch 31:20.