Text -- 2 Chronicles 29:31-36 (NET)

29:31 Hezekiah said, “Now you have consecrated yourselves to the Lord. Come and bring sacrifices and thank offerings to the Lord’s temple.” So the assembly brought sacrifices and thank offerings, and whoever desired to do so brought burnt sacrifices. 29:32 The assembly brought a total of 70 bulls, 100 rams, and 200 lambs as burnt sacrifices to the Lord, 29:33 and 600 bulls and 3,000 sheep were consecrated. 29:34 But there were not enough priests to skin all the animals, so their brothers, the Levites, helped them until the work was finished and the priests could consecrate themselves. (The Levites had been more conscientious about consecrating themselves than the priests.) 29:35 There was a large number of burnt sacrifices, as well as fat from the peace offerings and drink offerings that accompanied the burnt sacrifices. So the service of the Lord’s temple was reinstituted. 29:36 Hezekiah and all the people were happy about what God had done for them, for it had been done quickly.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 29:31

Now that you have reconciled yourselves and the house to God, and that he is willing and ready to accept your sacrifices.

Wesley: 2Ch 29:31

Wherein there was more generosity than in the other sacrifices, because they were wholly burnt and offered to God.

Wesley: 2Ch 29:33

All the offerings consecrated to God, besides the burnt-offerings already mentioned.

Wesley: 2Ch 29:34

Such as were sanctified and fit for their work, as the following words shew: for otherwise the number of the priests was more than sufficient for this employment.

Wesley: 2Ch 29:34

Necessity excusing their deviation from the rule.

Wesley: 2Ch 29:36

It was, as a very great, so a sudden change, that the people, who but the other day were so ready to comply with wicked Ahaz in his idolatrous presumptions, were now so free and forward in God's service: whereby it plainly appeared to be the work of God, changing their hearts by his Holy Spirit.

JFB: 2Ch 29:31

This address was made to the priests as being now, by the sacrifice of the expiation offerings, anew consecrated to the service of God and qualified to resume the functions of their sacred office (Exo 28:41; Exo 29:32).

JFB: 2Ch 29:31

That is, the body of civic rulers present.

JFB: 2Ch 29:34-36

The skins of beasts intended as peace offerings might be taken off by the officers, because, in such cases, the carcass was not wholly laid upon the altar; but animals meant for burnt offerings which were wholly consumed by fire could be flayed by the priests alone, not even the Levites being allowed to touch them, except in cases of unavoidable necessity (2Ch 35:11). The duty being assigned by the law to the priests (Lev 1:6), was construed by consuetudinary practice as an exclusion of all others not connected with the Aaronic family.

JFB: 2Ch 29:34-36

That is, displayed greater alacrity than the priests. This service was hastened by the irrepressible solicitude of the king. Whether it was that many of the priests, being absent in the country, had not arrived in time--whether from the long interruption of the public duties, some of them had relaxed in their wonted attentions to personal cleanliness, and had many preparations to make--or whether from some having participated in the idolatrous services introduced by Ahaz, they were backward in repairing to the temple--a reflection does seem to be cast upon their order as dilatory and not universally ready for duty (compare 2Ch 30:15). Thus was the newly consecrated temple reopened to the no small joy of the pious king and all the people.

Clarke: 2Ch 29:34

They could not flay all the burnt-offerings - Peace-offerings, and such like, the Levites might flay and dress; but the whole burnt-offerings, that is, those which were entirely consumed on the altar, could be touched only by the priests, unless in a case of necessity, such as is mentioned here

Clarke: 2Ch 29:34

The Levites were more upright in heart - The priests seem to have been very backward in this good work; the Levites were more ready to help forward this glorious reformation. Why the former should have been so backward is not easy to tell; but it appears to have been the fact. Indeed, it often happens that the higher orders of the priesthood are less concerned for the prosperity of true religion than the lower. Why is this? They are generally too busy about worldly things, or too much satisfied with secular emoluments. A rich priesthood is not favorable either to the spread or depth of religion. Earthly gratifications are often put in the place of Divine influences: it is almost a miracle to see a very rich man deeply interested in behalf either of his own soul, or the souls of others.

Clarke: 2Ch 29:36

And Hezekiah rejoiced - Both he and the people rejoiced that God had prepared their hearts to bring about so great a reformation in so short a time; for, it is added, the thing was done suddenly. The king’ s example and influence were here, under God, the grand spring of all those mighty and effectual movements. What amazing power and influence has God lodged with kings! They can sway a whole empire nearly as they please; and when they declare themselves in behalf of religion, they have the people uniformly on their side. Kings, on this very ground, are no indifferent beings; they must be either a great curse or a great blessing to the people whom they govern.

TSK: 2Ch 29:31

consecrated yourselves : or, filled your hand, 2Ch 13:9

sacrifices : Lev. 1:1-3:17

thank : Lev 7:12

and as many : etc. As the burnt offerings were wholly consumed on the altar, the offering of them evinced greater zeal and liberality than the oblation of peace offerings, the greater part of which was eaten by the officer and his friends. Lev 1:3, Lev 23:38; Ezr 1:4

TSK: 2Ch 29:32

the number : Comparing the sacrifices offered on this occasion with those of Solomon at the dedication of the temple, we may form some idea of the decrease of the prosperity and riches of Judah, or of the decline of the general spirit of piety. 1Ki 3:4, 1Ki 8:63; 1Ch 29:21; Ezr 6:17

TSK: 2Ch 29:33

the consecrated : It is probable that the consecrated things denote the peace offerings and thank offerings. 2Ch 29:31

TSK: 2Ch 29:34

the priests : Peace offerings, and such like, the Levites might flay and dress; but the whole burnt offerings could only be touched by the priests, except in a case of necessity, such as the present. 2Ch 29:5, 2Ch 30:16, 2Ch 30:17

their brethren : 2Ch 35:11; Num 8:15, Num 8:19, Num 18:3, Num 18:6, Num 18:7

did help them : Heb. strengthened them

for the Levites : 2Ch 30:3

upright : 1Ch 29:17; Psa 7:10, Psa 26:6, Psa 94:15

TSK: 2Ch 29:35

the burnt : 2Ch 29:32

the fat : Exo 29:13; Lev 3:15, Lev 3:16

the drink : Gen 35:14; Lev 23:13; Num 15:5-10

so the : 1Ch 16:37-42; Ezr 6:18; 1Co 14:40

TSK: 2Ch 29:36

Hezekiah rejoiced : Both Hezekiah and the people rejoiced, that God had prepared the hearts of the people to bring about so great and glorious a reformation in so short a time. This good king’ s example and influence were here, as in many other cases, under God, the grand spring of all those mighty movements. 1Ch 29:9, 1Ch 29:17; Ezr 6:22; 1Th 3:8, 1Th 3:9

God : 2Ch 30:12; 1Ch 29:18; Psa 10:17; Pro 16:1

the thing : Act 2:41

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 29:31

Hezekiah addresses, not the priests, but the congregation: "Now that by the atoning sacrifice which has been offered for you, you are consecrated once more to be a holy people to the Lord, approach with confidence and offer your free-will offerings as of old."

Burnt offerings - The term thus translated is applied especially to those victims which were to be wholly consumed upon the altar. In the "sacrifices,"or peace offerings generally, and the "thank offerings"- a particular kind of peace offering Lev 7:12) - the greater part of the victim belonged to, and was consumed by, the worshipper. Hence, to offer "burnt offerings,"was indicative of a "free heart."

Barnes: 2Ch 29:34

The Levites were more upright etc - See the marginal reference. Urijah, the high priest, had participated to some extent in the impieties of Ahaz 2Ki 16:10-16. He and many of the priests may, therefore, have looked coldly on the reforming zeal of Hezekiah.

Poole: 2Ch 29:31

Now ye have consecrated yourselves unto the Lord now that you have reconciled yourselves and the house to God’ s favour, and that he is willing and ready to accept your sacrifices.

Burnt-offerings wherein there was more generosity than in the ether sacrifices, because they were wholly burnt and offered to God, and the people had no share in them as they had in the rest.

Poole: 2Ch 29:33

i.e. All the offerings consecrated to God besides the burnt-offerings already mentioned.

Poole: 2Ch 29:34

The priests were too few to wit, such as were sanctified and fit for their work, as the following words show; for otherwise the number of the priests was more than sufficient for this employment.

They could not flay all the burnt-offerings and much less all the other sacrifices, which were more numerous; the flaying whereof was the priest’ s proper work, Lev 1:5,6 .

The Levites did help them necessity excusing their deviation from the rule, as it hath excused others in like cases.

Poole: 2Ch 29:35

And also the burnt-offerings were in abundance or,

for the burnt-offerings were to be offered also in abundance. So it is a reason why the priests could not flay all the burnt-offerings , as was said, 2Ch 29:34 , because there was so much other work for them; for the burnt-offerings were not only to be flayed, but also to be offered, to wit, wholly, and with them

the fat of peace-offerings & c.

Poole: 2Ch 29:36

It was, as a very great, so a sudden change, that the people, who but the other day were so ready to comply with wicked Ahaz in his idolatrous and impious prescriptions, were now so free and forward in God’ s service; whereby it plainly appeared to be the work of the Almighty God changing their hearts by his Holy Spirit.

Haydock: 2Ch 29:31

Added. Heb. and Sept. "answered," a term used in Scripture, though no question had been proposed. H. ---

Filled. You are, in some sense, priests. Prot. "you have consecrated yourselves." The people brought victims but the priests poured the blood round the altar, v. 34. H.

Haydock: 2Ch 29:33

Sheep, for peace-offerings. Junius) C. ---

They destined these victims for the use of the temple, (T.) that none might be wanting afterwards. C.

Haydock: 2Ch 29:34

Holocausts, as the law required, Lev. i. 6. See C. xxxv. 11. The skin might be taken off other victims, by laics. ---

Priests. Syriac, "The Levites were more timid, or reserved than the priests, to purify themselves." C. ---

Both are indirectly accused of negligence, C. xxx. 15. The Hebrew seems to give the preference to the latter, "for the Levites were more upright of heart, (Sept., willing) to purify themselves than the priests." But the Alexandrian Sept. may well agree with the Vulgate. The ceremonies attending the purification of both, may be seen Ex. xxix. 1., and Num. viii. 6. H. ---

The priests had not sufficient time to collect themselves with the purity required, on such a short warning; and the paucity induced the king to put off the Passover till the next month, C. xxx. 3, 15.

Haydock: 2Ch 29:36

Because. Heb. and Sept. "that the Lord had disposed his people, for the thing was done suddenly," (H.) to place no obstacle to this sudden change from one extreme to the other, at a time when the king was scarcely established on the throne. C. ---

Thus the people of England rejoiced, when the Catholic religion was re-established by the means of queen Mary and cardinal Pole. Philips. 9. ---

But the minds of the people are very fickle. Regis ad exemplum totus componitur orbis. Still the joy may show, that all love for truth is "not extinct," as the Cardinal argued from the people's conduct. Poli. ep. H.

Gill: 2Ch 29:31

Then Hezekiah answered and said,.... Or proceeded to say, as follows:

now ye have consecrated yourselves unto the Lord; having entered anew on the performance of their office, filling their hands with sacrifices, as the words signify:

come near, and bring sacrifices and thank offerings into the house of the Lord; which the people were to put into their hands to offer for them:

and the congregation brought in sacrifices and thank offerings; peace offerings, part of which the offerers had to feast on with their friends so expressing their joy and thankfulness on this occasion:

and as many as were of a free heart burnt offerings; of which they had no share, but were wholly the Lord's; and which was a greater proof of their liberality, and so of their sincere and cordial thankfulness.

Gill: 2Ch 29:32

And the number of the burnt offerings which the congregation brought were seventy bullocks, one hundred rams, and two hundred lambs; all these were for a burnt offering to the Lord. Of which they had no part to feast but were wholly devoted to the Lord, by way of thankfulness to him.

Gill: 2Ch 29:33

And the consecrated things,.... Which were devoted for peace offerings, of which the owners had a part: were six hundred oxen, and three thousand sheep; which was a much lesser number than what were offered upon occasion in the times of David and Solomon, the nation being poorer; and besides, these were only the oblation of two tribes, they of all Israel.

Gill: 2Ch 29:34

But the priests were too few, so that they could not flay all the burnt offerings,.... Take off the skins of them, which used to be done by the priests, Lev 1:6,

wherefore their brethren the Levites did help them till the work was ended; assisted in the flaying of the sacrifices, until they had gone through the service of this time, and the skins of all the sacrifices were flayed off:

and until the other priests had sanctified themselves; who had been negligent of it, or had defiled themselves by idolatry:

for the Levites were more upright in heart to sanctify themselves than the priests; were more ready to do it, and did it with greater cheerfulness and good will; were not backward to do it, but did it at once.

Gill: 2Ch 29:35

And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings, for every burnt offering,.... Besides the abundance of burnt offerings, whose skins were to be taken off, there were meat offerings and drink offerings to each, which required many hands to prepare them; and also the fat of the peace offerings was to be burnt; which, all together, occasioned a great deal of business:

so the service of the house of the Lord was set in order: both for sacrifice and singing; a good beginning was made, and there was a good foundation laid to proceed on.

Gill: 2Ch 29:36

And Hezekiah rejoiced, and all the people,.... To see things go on so well, which foreboded good unto them: and particularly

that God had prepared the people; disposed and directed their hearts in such a manner as to yield such a cheerful obedience to the will of God, and show such a hearty regard to his worship and service, and the restoration of it:

for the thing was done suddenly; whereby it the more appeared that they were under a divine influence, which so quickly and powerfully wrought upon them to engage in this work, and needed not arguments and persuasions to bring them to it.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 29:31

¹ tn Heb “filled your hand.”

² tn Or “tokens of thanks.”

³ tn Heb “and all who were willing of heart.”

NET Notes: 2Ch 29:32

¹ tn Heb “and the number of burnt sacrifices which the assembly brought was seventy bulls, one hundred rams, two hundred lambs; for a burnt sacrifice to the Lord were all these.”

NET Notes: 2Ch 29:33

¹ tn The Hebrew term צֹאן (ts’on) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other.

NET Notes: 2Ch 29:34

¹ tn Heb “the burnt sacrifices.”

² tn Heb “for the Levites were more pure of heart to consecrate themselves than the priests.”

NET Notes: 2Ch 29:35

¹ tn Or “established.”

NET Notes: 2Ch 29:36

¹ tn Heb “prepared.”

² tn Heb “the people.” The pronoun “they” has been used here for stylistic reasons, to avoid redundancy.

³ tn Heb “for quickly was the matter.”

Geneva Bible: 2Ch 29:33

And the ^{( p )} consecrated things [were] six hundred oxen and three thousand sheep.

^{( p )} That is, for the holy offerings.

Geneva Bible: 2Ch 29:34

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 [other] priests had sanctified themselves: for the Levites [were] ^{( q )} more upright in heart to sanctify themselves than the priests.

^{( q )} Meaning, were more zealous to set forth the religion.

Geneva Bible: 2Ch 29:36

And Hezekiah rejoiced, and all the people, that God had ^{( r )} prepared the people: for the thing was [done] suddenly.

^{( r )} He shows that religion cannot proceed unless God touches the heart of the people.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 29:1-36

1 Hezekiah's good reign.

3 He restores religion.

5 He exhorts the Levites.

12 They sanctify themselves, and cleanse the house of God

20 Hezekiah offers solemn sacrifices, wherein the Levites are more forward than the priests.

Maclaren: 2Ch 29:18-31

Sacrifice Renewed

Then they went in to Hezekiah the king, and said, We have cleansed all the house of the Lord, and the altar of burnt-offering, with all the vessels thereof, and the shew-bread table, with all the vessels thereof. 19. Moreover, all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the Lord. 20. Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the Lord. 21. And they brought seven bullocks, and seven rams. and seven intuits, 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 the Lord. 22. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar. 23. And they brought forth the he goats for the sin-offering before the king and the congregation; and they laid their hands upon them. 24. And the priests killed them, and they made reconciliation with their blood upon the altar, to make an 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 met the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the Lord 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 the Lord began also with the trumpets, and with the instruments ordained by David king of Israel. 28. And all the congregation worshipped, and the singers sang, an d the trumpeters sounded: and all this continued until the burnt-offering were finished. 29. And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped. 30. Moreover, Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped. 31. Then Hezekiah answered and said, Now ye have consecrated yourselves unto the Lord, come near, and bring sacrifices and thank-offerings into the house of the Lord. And the congregation brought in sacrifices and thank-offerings; and as many as were of a free heart burnt offerings. --2 Chron. 29:18-31.

Ahaz, Hezekiah's father, had wallowed in idolatry, worshipping any and every god but Jehovah. He had shut up the Temple, defiled the sacred vessels, and made him altars in every corner of Jerusalem.' And the result was that he brought the kingdom very near ruin, was not allowed to be buried in the tombs of the kings, and left his son a heavy task to patch up the mischief he had wrought. Hezekiah began at the right end of his task. In the first year of his reign, in the first month,' he set about restoring the worship of Jehovah. The relations with Syria and Damascus would come right if the relations with Judah's God were right. First things first' was his motto, and perhaps he discerned the true sequence more accurately than some great political pundits do nowadays. So neglected had the Temple been that a strong force of priests and Levites took a fortnight to' carry forth the filthiness out of the holy place to the brook Kidron,' and to cleanse and ceremonially sanctify the sacred vessels. Then followed at once the re-establishment of the Temple worship, which is narrated in the passage.

The first thing to be noted is that the whole movement back to Jehovah was a one-man movement. It was Hezekiah's doing and his only. No priest is named as prominent in it, and the slowness of the whole order is especially branded in 2 Chron. 29:34. No prophet is named; was there any one prompting the king? Perhaps Isaiah did, though his chapter 1, (Isaiah 1), with its scathing repudiation of the burnt offerings of rams and the fat of fed beasts,' suggests that he did not think the restoration of sacrifice so important as that the nation should cease to do evil and learn to do well. The people acquiesced in the king's worship of Jehovah, as they had acquiesced in other kings' worship of Baal or Moloch or Hadad. When kings take to being religious reformers, they make swift converts, but their work is as slight as it is speedy, and as short-lived as it is rapid. Manasseh was Hezekiah's successor, and swept away all his work after twenty-nine years, and apparently the mass of his people followed him just as they had followed Hezekiah. Religion must be a matter of personal conviction and individual choice. Imposed from without, or adopted because other people adopt it, it is worthless.

Another point to notice is that Hezekiah's reformation was mainly directed to ritual, and does not seem to have included either theology or ethics. Was he quite right in his estimate of what was the first thing? Isaiah, in the passage already referred to, does not seem to think so. To him, as to all the prophets, foul hands could not bring acceptable sacrifices, and worship was an abomination unless preceded by obedience to the command: Put away the evil of your doings from before Mine eyes.' The filth in the hearts of the men of Judah was more rank, and smelt to heaven' more offensively, than that in the Temple, which took sixteen days to shovel into Kidron. No doubt ceremonial bulked more largely in the days of the Old Covenant than it does in those of the New, and both the then stage of revelation and the then spiritual stature of the recipients of revelation required that it should do so. But the true religious reformers, the prophets, were never weary of insisting that, even in those days, moral and spiritual reformation should come first, and that unless it did, ritual worship, though it were nominally offered to Jehovah, was as abhorrent to Him as if it had been avowedly offered to Baal. Not a little so-called Christian worship to-day, judged by the same test, is as truly heathen superstition as if it had been paid to Mumbo-Jumbo.

But when all deductions have been made, the scene depicted in the passage is not only an affecting, but an instructive one. Strangely unlike our notions of worship, and to us almost repulsive, must have been the slaying of three hundred and seventy animals and the offering of them as burnt offerings. Try to picture the rivers of blood, the contortions of the dumb brutes, the priests bedaubed with gore, the smell of the burnt flesh, the blare of the trumpets, the shouts of the worshippers, the clashing cymbals, and realise what a world parts it from They went up into the upper chamber where they were abiding… these all with one accord continued steadfastly in prayer, with the women, and Mary, the mother of Jesus, and with His brethren'! Sacrifice has been the essential feature in all religions before Christ. It has dropped out of worship wherever Christ has been accepted. Why? Because it spoke of a deep, permanent, universal need, and because Christ was recognised as having met the need. People who deny the need, and people who deny that Jesus on the Cross has satisfied it, may be invited to explain these two facts, written large on the history of humanity.

That brings us to the most important aspect of Hezekiah's great sacrifice. It sets forth the stages by which men can approach to God. It is symbolic of spiritual facts, and prophetic of Christ's work and of our way of coming to God through Him. The first requisite for Judah's return to Jehovah, whom they had forsaken, was the presentation of a sin offering.' The king and the congregation laid their hands on the heads of the goats, thereby, as it were, transferring their own sinful personality to them. Thus laden with the nation's sins, they were slain, and in their death the nation, as it were, bore the penalty of its sin. Representation and substitution were dramatised in the sacrifice. The blood sprinkled on the altar (which had previously been' sanctified' by sprinkling of blood, and so made capable of presenting what touched it to Jehovah), made atonement for all Israel.' We note in passing the emphasis of Israel' here, extending the benefit of the sacrifice to the separated tribes of the Northern Kingdom, in a gush of yearning love and desire that they, too, might be reconciled to Jehovah. And is not this the first step towards any man's reconciliation with God? Is not

My faith would lay her handOn that dear head of Thine,'

the true expression of the first requisite for us all? Jesus is the sin-offering for the world. In His death He bears the world's sin. His blood is presented to God, and if we have associated ourselves with Him by faith, that blood sprinkled on the altar covers all our sins.

Then followed in this parabolic ceremonial the burnt offering. And that is the second stage of our return to God, for it expresses the consecration of our forgiven selves, as being consumed by the holy and blessed fire of a self-devotion, kindled by the unspeakable gift,' which fire, burning away all foulness, will make us tenfold ourselves. That fire will burn up only our bonds, and we shall walk at liberty in it. And that burnt-offering will always be accompanied with the song of Jehovah,' and the joyful sound of the trumpets and the instruments of David.' The treasures of Christian poetry have always been inspired by the Cross, and the consequent rapture of self-surrender. Calvary is the true fountain of song.

The last stage in Hezekiah's great sacrifice was thank-offerings,' brought by as many as were of a willing heart.' And will not the self-devotion, kindled by the fire of love, speak in daily life by practical service, and the whole activities of the redeemed man be a long thank-offering for the Lamb who bears away the sins of the world'? And if we do not thus offer our whole lives to God, how shall we profess to have taken the priceless benefit of Christ's death? Hezekiah followed the order laid down in the Law, and it is the only order that leads to the goal. First, the atoning sacrifice of the slain Lamb; next, our identification with Him and it by faith; then the burnt-offering of a surrendered self, with the song of praise sounding over through it; and last, the life of service, offering all our works to God, and so reaching the perfection of life on earth and antedating the felicities of heaven-

MHCC: 2Ch 29:20-36

As soon as Hezekiah heard that the temple was ready, he lost no time. Atonement must be made for the sins of the last reign. It was not enough to lament and forsake those sins; they brought a sin-offering. Our repentance and reformation will not obtain pardon but in and through Christ, who was made sin, that is, a sin-offering for us. While the offerings were on the altar, the Levites sang. Sorrow for sin must not prevent us from praising God. The king and the congregation gave their consent to all that was done. It is not enough for us to be where God is worshipped, if we do not ourselves worship with the heart. And we should offer up our spiritual sacrifices of praise and thanksgiving, and devote ourselves and all we have, as sacrifices, acceptable to the Father only through the Redeemer.

Matthew Henry: 2Ch 29:20-36

The temple being cleansed, we have here an account of the good use that was immediately made of it. A solemn assembly was called to meet the king at the temple, the very next day (2Ch 29:20); and very glad, no doubt, all the good people in Jerusalem were, when it was said, Let us go up to the house of the Lord, Psa 122:1. As soon as Hezekiah heard that the temple was ready for him he lost no time, but made it appear that he was ready for it. He rose early to go up to the house of the Lord, earlier on that day than on other days, to show that his heart was upon his work there. Now this day's work was to look two ways: -

I. Atonement must be made for the sins of the last reign. They thought it not enough to lament and forsake those sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon but in and through Christ, who was made sin (that is, a sin-offering) for us. No peace but through his blood, no, not for penitents. Observe, 1. The sin-offering was for the kingdom, for the sanctuary, and for Judah (2Ch 29:21), that is, to make atonement for the sins of princes, priests, and people, for they had all corrupted their way. The law of Moses appointed sacrifices to make atonement for the sins of the whole congregation (Lev 4:13, Lev 4:14; Num 15:24, Num 15:25), that the national judgments which their national sins deserved might be turned away. For this purpose we must now have an eye to Christ the great propitiation, as well as for the remission and salvation of particular persons. 2. The law appointed only one goat for a sin-offering, as on the day of atonement (Lev 16:15) and on such extraordinary occasions as this, Num 15:24. But they here offered seven (2Ch 29:21), because the sins of the congregation had been very great and long continued in. Seven is a number of perfection. Our great sin-offering is but one, yet that one perfects for ever those that are sanctified. 3. The king and the congregation (that is, the representatives of the congregation) laid their hands on the heads of the goats that were for the sin-offering (2Ch 29:23), thereby owning themselves guilty before God and expressing their desire that the guilt of the sinner might be transferred to the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, Rom 5:11. 4. Burnt-offerings were offered with the sin-offerings, seven bullocks, seven rams, and seven lambs. The intention of the burnt-offerings was to give glory to the God of Israel, whom they owned as the only true God, which it was proper to do at the same time that they were by the sin-offering making atonement for their offences. The blood of those, as well as of the sin-offering, was sprinkled upon the altar (2Ch 29:22), to make reconciliation for all Israel (2Ch 29:24), and not for Judah only. Christ is a propitiation, not for the sins of Israel only, but of the whole world, 1Jo 2:1, 1Jo 2:2. 5. While the offerings were burning upon the altar the Levites sang the song of the Lord (2Ch 29:27), the Psalms composed by David and Asaph (2Ch 29:30), accompanied by the musical instruments which God by his prophets had commanded the use of (2Ch 29:25), and which had been long neglected. Even sorrow for sin must not put us out of tune for praising God. By faith we must rejoice in Christ Jesus as our righteousness; and our prayers and praises must ascend with his offering, to be accepted only in virtue of it. 6. The king and all the congregation testified their consent to and concurrence in all that was done, by bowing their heads and worshipping, expressing an awful veneration of the divine Majesty, by postures of adoration. This is taken notice of, 2Ch 29:28-30. It is not enough for us to be where God is worshipped, if we do not ourselves worship him, and that not with bodily exercise only, which profits little, but with the heart.

II. The solemnities of this day did likewise look forward. The temple service was to be set up again, that it might be continually kept up; and this Hezekiah calls them to, 2Ch 29:31. "Now that you have consecrated yourselves to the Lord - have both made an atonement and made a covenant by sacrifice, are solemnly reconciled and engaged to him - now come near, and bring sacrifices. "Note, Our covenant with God must be pursued and improved in communion with him. Having consecrated ourselves, in the first place, to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. Now, in this work, it was found.

1. That the people were free. Being called to it by the king, they brought in their offerings, though not in such abundance as in the glorious days of Solomon (for Judah was now diminished, impoverished, and brought low), but according to what they had, and as much as one could expect considering their poverty and the great decay of piety among them. (1.) Some were so generous as to bring burnt-offerings, which were wholly consumed to the honour of God, and of which the offerer had no part. Of this sort there were seventy bullocks, 100 rams, and 200 lambs, 2Ch 29:32. (2.) Others brought peace-offerings and thank-offerings, the fat of which was burnt upon the altar, and the flesh divided between the priests and the offerers, 2Ch 29:35. Of this sort there were 600 oxen and 3000 sheep, 2Ch 29:33. Perhaps the remembrance of their sin in sacrificing on the high places made them more willing to bring their sacrifices now to God's altar.

2. That the priests were few, too few for the service, 2Ch 29:34. Many of them, it is likely, were suspended and laid aside as polluted and uncanonical, for having sacrificed to idols in the last reign, and the rest had not the zeal that one might have expected upon such an occasion. They thought that the king needed not to be so forward, that there was no necessity for such haste in opening the doors of the temple, and therefore they took no care to sanctify themselves, and being unsanctified, and so unqualified, they made that their excuse for being absent from the service; as if their offence would be their defence. It is recorded here, to the perpetual shame of the priests, that, though they were so well provided for out of the offerings of the Lord made by fire, yet they did not mind their business. Here was work to do, and there wanted proper hands to do it.

3. That the Levites were forward. They had been more upright in heart to sanctify themselves than the priests (2Ch 29:34), were better affected to the work and better prepared and qualified for it. This was their praise, and, in recompence for it, they had the honour to be employed in that which was the priests' work: they helped them to flay the offerings. This was not according to the law (Lev 1:5, Lev 1:6), but the irregularity was dispensed with in cases of necessity, and thus encouragement was given to the faithful zealous Levites and a just disgrace put upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration was abundantly made up in their eminent qualifications of skill and will to do the work.

4. That all were pleased. The king and all the people rejoiced in this blessed turn of affairs and the new face of religion which the kingdom had put on, 2Ch 29:36. Two things in this matter pleased them: - (1.) That it was soon brought about: The thing was done suddenly, in a little time, with a great deal of ease, and without any opposition. Those that go about the work of God in faith and with resolution will find that there is not that difficulty in it which they sometimes imagine, but it will be a pleasing surprise to them to see how soon it is done. (2.) That the hand of God was plainly in it: God had prepared the people by the secret influences of his grace, so that many of those who had in the last reign doted on the idolatrous altars were now as much in love with God's altar. This change, which God wrought on their minds, did very much expedite and facilitate the work. Let magistrates and ministers do their part towards the reforming of a land, and ascribe to him the glory of what is done, especially when it is done suddenly and is a pleasing surprise. This is the Lord's doing, and it is marvellous.

Keil-Delitzsch: 2Ch 29:31-36

The sacrifice of thank-offerings and praise-offerings and voluntary burnt-offering . - Hezekiah introduces this, the concluding act of this religious festival, with the words, "Now have ye filled your hand to the Lord,"i.e., you have again consecrated yourselves to the service of the Lord (cf. Exo 32:29 and the commentary on Lev 7:37.); "come near, and bring sacrifices and thank-offerings into the house of the Lord."The words "Now have ye filled"are regarded by the commentators (Clericus, Ramb., Bertheau, etc.) as addressed to the priests; while the following וגו גּשׁוּ are supposed to be directed to the congregation, and Clericus and Ramb. consequently supply before גּשׁוּ , vos vero , Israelitae . The summons והביאוּ גּשׁוּ can certainly only be addressed to the congregation, as is shown by the words הקּהל ויּביאוּ , and the congregation brought, which correspond to the summons. But the supplying of vos vero before גּשׁוּ is quite arbitrary. If in גּשׁוּ other persons are addressed than those to whom the king formerly said, "Now have ye filled your hands,"the change in the persons addressed would have been intimated by mention of the person, or at least by ואתּם , "but ye."As the two clauses at present stand, they must be spoken to the same persons, viz., the whole assembled congregation, including the priests and Levites. We must therefore suppose that the phrase לי יד מלּא , which in its narrower sense denotes only the consecration of the priests for service at the altar (see on Lev 7:37), is here used in a wider sense, and transferred to the whole congregation. They, by their participation in the consecratory offerings, by laying on of hands and worship during the sacrificial act, had consecrated themselves anew to the service of the Lord as their God, and had anew made a covenant with the Lord (2Ch 29:10); so that only the sacrificial meal was wanting to the completion of this celebration of the covenant, and for this the offering of sacrifices was requisite. The collocation ותודות זבהים is strange. זבהים are שׁלמים זבהים , sacrifices of peace-offering, also called briefly שׁלמים . Of these, in the law, three species - praise-offerings ( תּודות ), vowed offerings, and voluntary offerings - are distinguished (Lev 7:11, Lev 7:16). תּודות therefore denotes a species of the sacrifices or peace-offerings, the praise or thank-offerings in the stricter sense; and ותודות must be taken as explicative: sacrifices, and that (or namely) praise-offerings. לב וכל־נדיב , and every one who was heartily willing, (brought) burnt-offerings; i.e., all who felt inwardly impelled to do so, brought of their own accord burnt-offerings.

2Ch 29:32

The number of the burnt-offerings brought spontaneously by the congregation was very large: 70 bullocks, 100 rams, and 200 lambs.

2Ch 29:33-34

והקּדשׁים , and the consecrated, i.e., the beasts brought as thank-offering (cf. 2Ch 35:13; Neh 10:34), were 600 bullocks and 3000 small cattle (sheep and goats). - In 2Ch 29:34-36 the account closes with some remarks upon these sacrifices and the festal solemnity. 2Ch 29:34. But there were too few priests, and they were not able (so that they were not able) to flay all the burnt-offerings; and their brethren the Levites helped them till the work was ended (i.e., the flaying), and until the priests had sanctified themselves. In the case of private burnt-offerings the flaying of the beast was the business of the sacrificer (Lev 1:6); while in the case of those offered on solemn occasions in the name of the congregation it was the priest's duty, and in it, as the work was not of a specifically priestly character, the Levites might assist. The burnt-offerings which are spoken of in 2Ch 29:34 are not merely those voluntarily offered (2Ch 29:34), but also the consecratory burnt-offerings (2Ch 29:22, 2Ch 29:27). Only 2Ch 29:35 refers to the voluntary offerings alone. "For the Levites had been more upright to sanctify themselves than the priests." לב ישׁרי , rectiores animo , had endeavoured more honestly. Perhaps the priests had taken more part in the idolatrous worship of Ahaz than the Levites, which would be quite accounted for, as Kueper, das Priesterth. des A. Bundes (1870), S. 216, remarks, by their relation to the court of the king, and their dependence upon it. They consequently showed themselves more slack even in the purification than the Levites, who forte etiam idololatricis sacris minus contaminati et impediti erant (Ramb.).

2Ch 29:35

2Ch 29:35 gives yet another reason why the Levites had to help the priests: "And also the burnt-offerings were in abundance, with the fat of the peace-offerings, and the drink-offerings for every burnt-offering."The priests could not accomplish the flaying for this reason also, that they had, besides, to see to the proper altar service (sprinkling of the blood, and burning of the sacrifices upon the altar), which taxed their strength, since, besides the consecratory burnt-offerings, there were the voluntary burnt-offerings (2Ch 29:31), which were offered along with the thank-offerings and the drink-offerings, which belonged to the burnt-offerings of Num 15:1-15. Thus the service of the house of Jahve was arranged. עבודה is not the purification and dedication of the temple (Berth.), but only the sacrificial service, or rather all that concerned the regular temple worship, which had decayed under Ahaz, and had at length wholly ceased.

2Ch 29:36

Hezekiah and the whole people rejoiced because of it. ההכין על , over that which God had prepared for the people (by the purification of the temple and the restoration of the Jahve worship), not "because God had made the people ready"(Ramb., Berth.). The article with הכין represents the relative pronoun אשׁר ; see on 1Ch 26:28. The joy was heightened by the fact that the thing was done suddenly.

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 29:1-36

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

Ahaz had closed the temple and had set up other centers of worship throughout the land (28:24-25). Hezekiah reopened the temple and cleansed it in preparation for reusing it (vv. 3, 5). Whereas the writer of Kings described Hezekiah's religious reforms in only one verse (2 Kings 18:4), the Chronicler devoted three chapter to them (chs. 29-31). Hezekiah wanted to rededicate the nation to God (v. 10).

"When there is a financial crisis, the first thing we think about is money. When there is a communications crisis, our prime concern is to learn how to talk the language of the modern generation. When there is a church attendance crisis, we make it our chief aim to get numbers up. If Hezekiah had responded to a military threat in a military way, the Assyrians would have understood that. Army would have been matched against army, with dire consequences for Judah. But instead he and his people first look up to God."⁷⁹

Hezekiah carried out his clean-up job hurriedly to prepare for the celebration of the Passover (vv. 17, 26; 30:1). The Kidron Valley was a burial ground, so it was an appropriate place for unclean things. He first offered a sin offering to atone for the guilt of Judah (v. 21). Then he sacrificed burnt offerings of worship (v. 27) and led the people in worship (v. 29), joyful singing (v. 30), and willing sacrificial giving (v. 31). All the people of Judah who reverenced Yahweh rejoiced over the king's re-establishment of the temple services (vv. 35-36).

Guzik: 2Ch 29:1-36

2 Chronicles 29 - Hezekiah and the Cleansing of the Temple

A. The cleansing of the temple.

1. (1-2) The general assessment of his reign.

Hezekiah became king when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother's name was Abijah the daughter of Zechariah. And he did what was right in the sight of the LORD, according to all that his father David had done.

a. Hezekiah became king when he was twenty-five years old: Hezekiah came to the throne of Judah at the very end of the Kingdom of Israel. Three years after the start of his reign the Assyrian armies set siege to Samaria, and three years after that the northern kingdom was conquered.

i. The sad fate of the northern kingdom was a valuable lesson to Hezekiah. He saw first hand what happened when the people of God rejected their God and His word, and worshipped other gods.

b. He reigned twenty-nine years in Jerusalem: Hezekiah was one of the better kings of Judah, and thus had a long and mostly blessed reign. No doubt his mother Abijah was a godly and important influence on his life.

i. "His mother was Abijah, the daughter of Zechariah, probably the person mentioned by the Prophet Isaiah (Isaiah 8:2) as a 'faithful witness.' This possible friendship of his mother for the prophet, combined with the certainty that up to this time he had been under the influence of Isaiah's ministry, may account for Hezekiah's action on coming to the throne." (Morgan)

c. He did what was right in the sight of the LORD: Hezekiah was one of Judah's most zealous reformers, even prohibiting worship on the high places (2 Kings 18:4). These were popular altars for sacrifice set up as the worshipper desired, not according to God's direction.

i. "God was never happy about this practice, but none of the other good kings ever found the courage to forbid it. Hezekiah did." (Dilday)

ii. 2 Kings 18:5 makes this remarkable statement about Hezekiah: He trusted in the LORD God of Israel, so that after him was none like him among all the kings of Judah, nor who were before him. For he held fast to the LORD; he did not depart from following Him, but kept His commandments, which the LORD had commanded Moses.

2. (3-11) Hezekiah exhorts the cleansing and restoration the temple.

In the first year of his reign, in the first month, he opened the doors of the house of the LORD and repaired them. Then he brought in the priests and the Levites, and gathered them in the East Square, and said to them: "Hear me, Levites! Now sanctify yourselves, sanctify the house of the LORD God of your fathers, and carry out the rubbish from the holy place. For our fathers have trespassed and done evil in the eyes of the LORD our God; they have forsaken Him, have turned their faces away from the dwelling place of the LORD, and turned their backs on Him. They have also shut up the doors of the vestibule, put out the lamps, and have not burned incense or offered burnt offerings in the holy place to the God of Israel. Therefore the wrath of the LORD fell upon Judah and Jerusalem, and He has given them up to trouble, to desolation, and to jeering, as you see with your eyes. For indeed, because of this our fathers have fallen by the sword; and our sons, our daughters, and our wives are in captivity. Now it is in my heart to make a covenant with the LORD God of Israel, that His fierce wrath may turn away from us. My sons, do not be negligent now, for the LORD has chosen you to stand before Him, to serve Him, and that you should minister to Him and burn incense."

a. Sanctify yourselves, sanctify the house of the LORD God of your fathers, and carry out the rubbish from the holy place: Tragically, the condition of both the Levites and the temple was so bad that they seemed incapable of reforming themselves without this push from King Hezekiah.

b. Have turned their faces away . . . and turned their backs on Him: They had failed because they gave God their back instead of their face. One might say that in every opportunity to encounter God, we have the choice to turn either our back or our face to God.

i. Poole suggests that the idea of turning the back to God could also be understood literally, because according to 2 Kings 16, in the days of Ahaz the altar was moved and its replacement was directed to the east, in the manner of pagan altars instead of toward the west as God commanded. The idea was therefore that under this dangerous innovation, one had to literally turn his back to the temple and the ark of God to stand before the altar.

c. They have also shut up the doors of the vestibule, put out the lamps, and have not burned incense or offered burnt offerings: This happened in the days of Ahaz, the father of Hezekiah (2 Chronicles 28:24). Hezekiah knew that it was time to open up the temple again, both to clean it out and so that it could operate as intended.

d. Therefore the wrath of the LORD fell upon Judah and Jerusalem: In a remarkable way, Hezekiah recognized that the calamities that had come to Judah came because of their disobedience. It takes a wise and godly person to admit this, and to act appropriately.

i. "He made no attempt to blame on God the calamities which had overtaken the nation." (Morgan)

e. My sons, do not be negligent now, for the LORD has chosen you to stand before Him, to serve Him: This call to courage from Hezekiah to the priests and Levites was focused on their sense of calling (the LORD has chosen you). Getting back to a focus upon their calling and their central purpose (to serve and honor God) was essential, and this exhortation demonstrates that they had lost this focus.

i. Hezekiah set the example in this devoted service to God, in that he even destroyed a notable artifact from the Exodus - the bronze serpent of Moses known as Nehushtan - when it became an idol (2 Kings 18:4).

3. (12-19) Cleansing the temple.

Then these Levites arose: Mahath the son of Amasai and Joel the son of Azariah, of the sons of the Kohathites; of the sons of Merari, Kish the son of Abdi and Azariah the son of Jehallelel; of the Gershonites, Joah the son of Zimmah and Eden the son of Joah; of the sons of Elizaphan, Shimri and Jeiel; of the sons of Asaph, Zechariah and Mattaniah; of the sons of Heman, Jehiel and Shimei; and of the sons of Jeduthun, Shemaiah and Uzziel. And they gathered their brethren, sanctified themselves, and went according to the commandment of the king, at the words of the LORD, to cleanse the house of the LORD. Then the priests went into the inner part of the house of the LORD to cleanse it, and brought out all the debris that they found in the temple of the LORD to the court of the house of the LORD. And the Levites took it out and carried it to the Brook Kidron. Now they began to sanctify on the first day of the first month, and on the eighth day of the month they came to the vestibule of the LORD. Then they sanctified the house of the LORD in eight days, and on the sixteenth day of the first month they finished. Then they went in to King Hezekiah and said, "We have cleansed all the house of the LORD, the altar of burnt offerings with all its articles, and the table of the showbread with all its articles. Moreover all the articles which King Ahaz in his reign had cast aside in his transgression we have prepared and sanctified; and there they are, before the altar of the LORD."

a. Then the Levites arose: These were men who had been complicit in the neglect and disgrace of the temple. Yet the Chronicler rightly noted these men by name, because when they were exhorted by King Hezekiah to do what is right in cleansing and restoring the temple, they did it.

b. On the sixteenth day of the first month they finished: This relates the staggering extent of the prior damage to the temple, in that it took 16 days to simply carry out the rubbish that had accumulated in the temple, including even the inner part of the house of the LORD.

c. All the articles which King Ahaz in his reign had cast aside in his transgression we have prepared and sanctified; and there they are: After the first step of removing the problem, now they could put back what had been taken out during the reign of Ahaz (2 Chronicles 28:24 and 2 Kings 16:17-18).

B. The restoration of worship.

1. (20-27) Sacrifice and worship is organized again.

Then King Hezekiah rose early, gathered the rulers of the city, and went up to the house of the LORD. And they brought seven bulls, seven rams, seven lambs, and seven male goats for a sin offering for the kingdom, for the sanctuary, and for Judah. Then he commanded the priests, the sons of Aaron, to offer them on the altar of the LORD. So they killed the bulls, and the priests received the blood and sprinkled it on the altar. Likewise they killed the rams and sprinkled the blood on the altar. They also killed the lambs and sprinkled the blood on the altar. Then they brought out the male goats for the sin offering before the king and the assembly, and they laid their hands on them. And the priests killed them; and they presented their blood on the altar as a sin offering to make an atonement for all Israel, for the king commanded that the burnt offering and the sin offering be made for all Israel. And he stationed the Levites in the house of the LORD with cymbals, with stringed instruments, and with harps, according to the commandment of David, of Gad the king's seer, and of Nathan the prophet; for thus was the commandment of the LORD by his prophets. The Levites stood with the instruments of David, and the priests with the trumpets. Then Hezekiah commanded them to offer the burnt offering on the altar. And when the burnt offering began, the song of the LORD also began, with the trumpets and with the instruments of David king of Israel.

a. Then he commanded the priests, the sons of Aaron, to offer them on the altar of the LORD: In his bold restoration of the service of the temple, Hezekiah was not so foolish as to overstep the Biblical and traditional commands and to offer these sacrifices himself. His great-grandfather Uzziah did this to his own judgment (2 Chronicles 26:16-23).

i. "The whole enterprise is characterized by a concern to do everything as God required, especially as the king's command was regarded as 'the words of the LORD' (2 Chronicles 29:15)." (Selman)

ii. "For the assembly to lay their hands on the goats of the sin offering was to designate these as substitutes for their own lives and to transfer their sins to the animal victims (Numbers 27:18-21). The goats thus served as types of Christ's death in the sinner's stead (2 Corinthians 5:21)." (Payne)

iii. The diligence of Hezekiah was evident in that he rose early to do these things. "His zeal for God's glory made his obedience prompt and present, ready and speedy. He could not rest until he had reformed." (Trapp)

iv. It was also shown if offering more than the law commanded. "This was more than the law required; see Levitcus 4:13, etc. It ordered one calf or ox for the sins of the people, and one he-goat for the sins of the prince; but Hezekiah here offers many more." (Clarke)

b. And when the burnt offering began, the song of the LORD also began: In his arrangement of this restoration of temple service, Hezekiah was careful to include both offering and worship. Each honored God in important ways.

i. "The Hebrew that lies behind the phrase 'singing to the LORD' is literally 'the song of the LORD' (NASB), which suggests a specific writing, i.e., perhaps including the canonical Psalms that were then available for use in worship." (Payne)

ii. Hezekiah was wise in making worship such a priority. "Every human being's first priority should be to acknowledge God's worth. That, for example, is how the ten commandments begin (Exodus 20:3-6), it is the reason for Jesus' obedient death on the cross, and it is the chief characteristic of the community in heaven (Revelation 4:1-5:14; 22:1-9)." (Selman)

2. (28-30) The assembly of Judah joins in the worship and recognition of sacrificial offerings.

So all the assembly worshiped, the singers sang, and the trumpeters sounded; all this continued until the burnt offering was finished. And when they had finished offering, the king and all who were present with him bowed and worshiped. Moreover King Hezekiah and the leaders commanded the Levites to sing praise to the LORD with the words of David and of Asaph the seer. So they sang praises with gladness, and they bowed their heads and worshiped.

a. So all the assembly worshipped, the singers sang, and the trumpeters sounded: Each person played their part in this large, communal honoring of God.

i. "This chapter contains a parable of the cleansing of the heart, meant to be a temple for God; but the doors of prayer are unopened, the lamps of testimony unlit, the burnt-offerings of self-sacrifice neglected." (Meyer)

ii. "You tell me that you cannot sing the Lord's song; then I know you have gone into the strange land of backsliding. You acknowledge that for some time now you have taken no delight in god or his service; then I am sure that the temple is badly in need of renovation." (Meyer)

iii. "The music of your life is still, because you are out of accord with the will of God; but when by surrender and consecration there is unison, your heart will be filled with songs without words, and love like an ocean in the fullness of her strength." (Meyer)

iv. The description of instruments in this passage is compelling evidence that they should be used today in worshipping God, but not all are convinced of this. "Away with such portentous baubles from the worship of that infinite Spirit who requires his followers to worship him in spirit and in truth, for to no such worship are those instruments friendly." (Clarke)

b. King Hezekiah and the leaders commanded the Levites to sing praise to the LORD with the words of David and of Asaph the seer: They worshipped God with the best words they could find - the words of the great psalms of praise written by David and others.

3. (31-36) Thank and fellowship offerings and the resulting joy.

Then Hezekiah answered and said, "Now that you have consecrated yourselves to the LORD, come near, and bring sacrifices and thank offerings into the house of the LORD." So the assembly brought in sacrifices and thank offerings, and as many as were of a willing heart brought burnt offerings. And the number of the burnt offerings which the assembly brought was seventy bulls, one hundred rams, and two hundred lambs; all these were for a burnt offering to the LORD. The consecrated things were six hundred bulls and three thousand sheep. But the priests were too few, so that they could not skin all the burnt offerings; therefore their brethren the Levites helped them until the work was ended and until the other priests had sanctified themselves, for the Levites were more diligent in sanctifying themselves than the priests. 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 the LORD was set in order. Then Hezekiah and all the people rejoiced that God had prepared the people, since the events took place so suddenly.

a. Now that you have consecrated yourselves to the LORD, come near, and bring sacrifices and thank offerings into the house of the LORD: Once they had properly sacrificed and cleansed the temple and their own hearts before the LORD, now the assembly was invited to come and bring their personal offerings. One of the great purposes of the temple - as a place for the personal sacrifice and worship of the believer - was now restored.

i. "Sacrifices and offerings are only acceptable when those offering them are themselves consecrated to Jehovah." (Morgan)

ii. "Sacrifice for sin in both the Old Testament and the New is the springboard for the sacrifice of praise (Colossians 3:15; Hebrews 13:15-16) and for the fellowship or communion meal (1 Corinthians 11:23-26)." (Selman)

b. The priests were too few, so that they could not skin all the burnt offerings: The pent-up desire of the people to sacrifice and honor God through sacrifices was so great that when they were given the opportunity the priests were overwhelmed.

i. Wisely, their brethren the Levites helped them until the work was ended. This was a good example of temporarily suspending a commandment out of godly necessity.

ii. It was also fitting on this occasion because the Levites were more diligent in their sanctifying themselves than the priests. "For the truest faith is often found among the humble; and throughout history 'professional' religious leaders have too often been among those least willing to submit to Christ and to the Word." (Payne)

c. Hezekiah and all the people rejoiced that God had prepared the people: The remarkable response of the assembly was proof that God had prepared the people. There could never be such a response unless God was at work among His people, and this was evidence of such a work.

i. "It was, as a very great, so a sudden change, that the people, who but the other day were so ready to comply with wicked Ahaz in his idolatrous and impious prescriptions, were now so free and forward in God's service; whereby it plainly appeared to be the work of the Almighty God changing their hearts by his Holy Spirit." (Poole)

ii. "Two consequences followed from these offerings. The first was to acknowledge that only God had made it all possible (2 Chronicles 29:36; cf. 1 Corinthians 12:3; Ephesians 2:18). The second was that everyone rejoiced (2 Chronicles 29:36), in complete contrast with the situation with which they had begun." (Selman)

© 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 29 (Chapter Introduction)

Overview

2Ch 29:1, Hezekiah’s good reign; 2Ch 29:3, He restores religion; 2Ch 29:5, He exhorts the Levites; 2Ch 29:12, They sanctify themselves, and cleanse the house of God 2Ch 29:20, Hezekiah offers solemn sacrifices, wherein the Levites are more forward than the priests.

Poole: 2 Chronicles 29 (Chapter Introduction)

CHRONICLES CHAPTER 29

Hezekiah’ s good reign: he restoreth religion; exhorteth the Levites, 2Ch 29:1-11 . They sanctify themselves, and cleanse the house of God, 2Ch 29:12-19 . He offereth solemn sacrifices, with songs of praise, and the congregation add their offerings, 2Ch 29:20-36 .

MHCC: 2 Chronicles 29 (Chapter Introduction)

(v. 1-19) Hezekiah's good reign in Judah.

(v. 20-36) Hezekiah's sacrifice of atonement.

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 29 (Chapter Introduction)

We are here entering upon a pleasant scene, the good and glorious reign of Hezekiah, in which we shall find more of God and religion than perhaps in any of the good reigns we have yet met with; for he was a very zealous, devout, good man, none like him. In this chapter we have an account of the work of reformation which he set about with vigour immediately after his accession to the crown. Here is, I. His exhortation to the priests and Levites, when he put them in possession of the house of God again (2Ch 29:1-11). II. The care and pains which the Levites took to cleanse the temple, and put things in order there (2Ch 29:12-19). III. A solemn revival of God's ordinances that had been neglected, in which atonement was made for the sins of the last reign, and the wheels were set a-going again, to the great satisfaction of king and people (v. 20-36).

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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Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

Dillard, Raymond B. 2 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

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_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

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_____. "The Old Testament in Its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

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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 29 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 29

This chapter begins with the good reign of Hezekiah, who upon his accession to the throne opened the doors of the temple, 2Ch 29:1, summoned the priests and Levites, and exhorted them to purge the temple, and restore the worship of it, 2Ch 29:4, who accordingly set about the work immediately, and cleansed the temple, and, when they had done, reported it to the king, 2Ch 29:12 upon which he, with the princes, went into the temple and offered sacrifices, 2Ch 29:20 and ordered singers to sing at the offering of burnt offerings, 2Ch 29:25 when he and his people offered burnt offerings and peace offerings in great abundance, 2Ch 29:31.