Now when all this was finished, all Israel who were present went out to the cities of Judah, and broke the pillars in pieces, cut down the Asherah poles, and broke down the high places and the altars out of all Judah and Benjamin, also in Ephraim and Manasseh, until they had destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.
Hezekiah appointed the divisions of the priests and the Levites after their divisions, every man according to his service, both the priests and the Levites, for burnt offerings and for peace offerings, to minister, to give thanks, and to praise in the gates of Yahweh’s camp. He also appointed the king’s portion of his possessions for the burnt offerings, for the morning and evening burnt offerings, and the burnt offerings for the Sabbaths, for the new moons, and for the set feasts, as it is written in Yahweh’s law. Moreover he commanded the people who lived in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to Yahweh’s law. As soon as the commandment went out, the children of Israel gave in abundance the first fruits of grain, new wine, oil, honey, and of all the increase of the field; and they brought in the tithe of all things abundantly. The children of Israel and Judah, who lived in the cities of Judah, also brought in the tithe of cattle and sheep, and the tithe of dedicated things which were consecrated to Yahweh their God, and laid them in heaps.
In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. When Hezekiah and the princes came and saw the heaps, they blessed Yahweh and his people Israel. Then Hezekiah questioned the priests and the Levites about the heaps. Azariah the chief priest, of the house of Zadok, answered him and said, “Since people began to bring the offerings into Yahweh’s house, we have eaten and had enough, and have plenty left over, for Yahweh has blessed his people; and that which is left is this great store.”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 6, 8, 10 According to the commandment of the Lord, Deut. 7:25;…
According to the commandment of the Lord, Deut. 7:25; Josh. 7:1.
That is, all they which came to the Passover.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–10 2Ch 31:1 Now when all this was finished, all…
2Ch 31:1 Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.
Ver. 1. Now when all this was finished.] Now that they had heard the law, received the sacrament, and had their hearts filled with the joy of the Lord, which was their strength, and graciously lifted up in the Lord’s ways, as 2Ch 17:6, they returned not home, till they had first done these zealous acts.
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And brake the images in pieces.] They with their king. {2Ki 18:4}
In Ephraim also and Manasseh.] Such cities therein as were subject to Hezekiah. Or if they went further, they looked upon Hoshea then king of Israel as a usurper: and he being rather an atheist than idolater, suffered the people haply to do herein as they would, so that he might be suffered to sit in the throne.
Returned every man to his possession.] They did not cast off their callings, and all care of their affairs, now that they were enlightened, as some of our sectaries hold themselves bound to do.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–10 In Ephraim also and Manasseh; either,
In Ephraim also and Manasseh; either,
1. In those cities belonging to Ephraim and Manasseh, which the kings of Judah had formerly taken from the kings of Israel. Or,
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2. In the tribes of Ephraim and Manasseh. For although these were a part of Hoshea’s kingdom, yet Hezekiah presumed to do this, partly, by virtue of the law of God, to which both Israel and Judah owed subjection, which commanded the extirpation of these things out of the whole land of Canaan; partly, by the special impulse and direction of God’s Spirit, which sometimes did put persons upon heroical and extraordinary actions, not to be drawn into imitation; and partly, because he knew that Hoshea contented himself with the worship of the calves, and did not practise that great idolatry which his predecessors had used, and therefore would patiently suffer the breaking of these images of Baal, and the things belonging to them; which is all that was done at this time.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 We have here an account of what was done…
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, Ch2 31:1. The king had done what he could of this kind (Kg2 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, Ch2 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, Ch2 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.
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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, Ch2 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 Ch1 23:4, Ch1 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, Ch2 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, Ch2 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, Ch2 31:5, Ch2 31:6. What the priests had occasion for, for themselves and their families, they made use of, and the overplus was laid in heaps, Ch2 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, Ch2 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, (Ch2 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, Ch2 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, Ch2 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–10 Now when all this was finished,.... The temple cleansed,…
Now when all this was finished,.... The temple cleansed, the priests and Levites sanctified, the passover and feast of unleavened bread observed, and other seven days of rejoicing kept:
all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin; which had been erected by Ahaz, Ch2 28:2 at or about this time also the brasen serpent was broke to pieces, Kg2 18:4,
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in Ephraim also and Manasseh, until they had utterly destroyed them all; which must be understood of such cities in those tribes that had been taken in former times by the kings of Judah from the kings of Israel; or such as were now in the hands of the Assyrians, who might not concern themselves in matters of religion; or this might be done at the connivance of Hoshea king of Israel, who had no regard to any other idolatry than the worship of the calves; and besides, having met with trouble from the Assyrians, and fearing more, might be willing to have his kingdom cleared of idolatry, in hope the divine displeasure would be removed:
then all the children of Israel returned every man to his possession into their own cities; and not till then, when all monuments of idolatry were removed.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–9 The remains of idolatry are destroyed, ver. 1. Hezekiah…
The remains of idolatry are destroyed, ver. 1. Hezekiah provides work and maintenance for the priests and Levites, ver. 2- 4. The people bring in their dues abundantly, ver. 5-10. Officers are appointed to dispose of them, ver. 11-19. Hezekiah's sincerity, ver. 20, 21.
Manasseh - By the special impulse and direction of God's spirit. And he knew Hoshea contented himself with the worship of the calves, and did not practice that great idolatry which his predecessors had used, and therefore would patiently suffer the breaking of the images of Baal, and the things belonging to them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 7 The people destroy all traces of idolatry throughout Judah,
CHAPTER XXXI
The people destroy all traces of idolatry throughout Judah,
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Benjamin, Ephraim, and Manasseh, 1.
Hezekiah reforms the state of religion in general; and the
tithes are brought in from all quarters, and proper officers
set over them, 2-13.
They bring to also the freewill-offerings, and regulate the
priests and Levites and their families, according to their
genealogies, 14-19.
Hezekiah does every thing in sincerity and truth, and is
prosperous, 20, 21.
NOTES ON CHAP. XXXI
Verse 1. Brake the images in pieces] This species of reformation was not only carried on through Judah, but they carried it into Israel; whether through a transport of religious zeal, or whether with the consent of Hoshea the Israelitish king, we cannot tell.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9 2Ch 31:1. In Ephraim and Manasseh also — Though…
2Ch 31:1. In Ephraim and Manasseh also — Though these tribes were a part of Hoshea’s kingdom, yet Hezekiah might direct this abolition of idolatry in them, either in virtue of the law of God, to which both Israel and Judah owed subjection, and which commanded the extirpation of these things, out of the whole land of Canaan; or by the special impulse and direction of God’s Spirit, which puts men upon heroic and extraordinary actions, though not to be drawn into imitation; or out of a firm persuasion that his neighbour Hoshea, who had permitted his subjects to repair to the passover, would consent to, and approve of, what he did in this respect.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10 Jerusalem had been cleansed 2Ch 30:14; now the land…
Jerusalem had been cleansed 2Ch 30:14; now the land had to be purged. Hezekiah therefore gave his sanction to a popular movement directed as much against the “high places” which had been maintained since the times of the patriarchs, as against the remnants of the Baal-worship, or the innovations of Ahaz. See 2Ki 18:4 note. The invasion of the northern kingdom “Ephraim and Manasseh” by a tumultuous crowd from the southern one, and the success which attended the movement, can only be explained by the state of weakness into which the northern kingdom had fallen (see the note at 2Ch 29:24).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10 Manasses, whether king Osee consented, or the people of…
Manasses, whether king Osee consented, or the people of Juda followed the dictates of their zeal, neglecting the regular order of things, which forbids the subjects of one kingdom to interfere thus with those of another. Grotius) S. Aug., q. in Deut. vii., and 12. --- If Ezechias gave orders, we may suppose that he was assured of his neighbour’s consent. Josias (chap. xxxiv. 6.) followed his example after most part of Israel was led away captive, and the country obeyed the king of Assyria. C.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 6, 9, 10 Hezekiah appointed the courses of the priests, &c.--The king…
Hezekiah appointed the courses of the priests, &c.--The king now turned his attention to provide for the orderly performance of the temple-worship--arranging the priests and Levites in their courses, assigning to every one his proper place and functions--and issuing edicts for the regular payment of those dues from which the revenues of the sanctuary were derived. To set a proper example to his subjects, his own proportion was announced in the first instance, for to the king it belonged, out of his privy purse, to defray the expenses of the altar, both stated and occasional (Num 28:3-4, Num 28:9, Num 28:11, Num 28:19); and in making this contribution from his own means, Hezekiah followed the course which David and Solomon had taken before him (see Ch2 8:14; Kg1 9:25). Afterwards he reappointed the people's dues to the temple; and from its being necessary to issue a royal mandate in reference to this matter, it appears that the sacred tribute had been either totally neglected, or (as the idolatrous princes were known to appropriate it to their own purposes) the people had in many cases refused or evaded the duty. But with the improved state of public feeling, Hezekiah's commandment was readily obeyed, and contributions of first-fruits and tithes were poured in with great liberality from all parts of Judah, as well as from Israel. The first-fruits, even of some articles of produce that were unfit for sacrifice (Lev 2:11), such as honey (Margin, "dates"), were appropriated to the priests (Num 18:12-13; Deu 18:4). The tithes (Lev 27:31) were intended for the support of the whole Levitical tribe (Num 18:8, Num 18:20, Num 18:24).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 6, 7 DESTRUCTION OF IDOLATRY, 2Ch_31:1.
DESTRUCTION OF IDOLATRY, 2Ch_31:1.
1. All Israel that were present — All the representatives of the Israelitish nation that were present at the passover just described. Hezekiah deemed this a most appropriate occasion to overthrow idolatry in his kingdom, and as far beyond it as he might be able, and lost no time in turning the present religious zeal of the people to this object. Having already purged Jerusalem from idolatry, (2Ch_30:14,) he now proceeded first to the cities of Judah, and destroyed all idolatrous images and altars that he found, and put an end to all idolatrous practices in the boundaries of Judah and Benjamin. Then he carried his iconoclasm even into Ephraim also and Manasseh, for probably the representatives of these tribes who had been at the passover were now so filled with zeal for the pure worship of Jehovah that they were unwilling that Hezekiah’s reforms should be confined solely to the southern kingdom; and such was their energy and fury in this work, and such the weakness of Hoshea’s government at Samaria, that there was no power to resist or stop this overthrow of images and altars until they had utterly destroyed them all. No doubt these images and altars were again restored in Ephraim and Manasseh, for those tribes persisted in their sinful practices until, in the sixth year of Hezekiah, Samaria was taken, and the ten tribes were carried into exile. 2Ki_18:10.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10 Ch. 2Ch_31:1 (cp. 2Ki_18:4). Destruction of Idolatrous Symbols
Ch. 2Ch_31:1 (cp. 2Ki_18:4). Destruction of Idolatrous Symbols
1. Israel] Cp. 2Ch_11:3 (note).
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brake the images in pieces, and cut down the groves] R.V. brake in pieces the pillars, and hewed down the Asherim. Cp. 2Ch_14:3 (note).
threw down] R.V. brake down.
in Ephraim also] Apparently the Northern Kingdom had come to an end; cp. 2Ch_30:6; 2Ch_30:9.
utterly destroyed them all] R.V. destroyed them all.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10 (1) Destruction of the images and high places in…
(1) Destruction of the images and high places in both kingdoms. (Comp. 2Ki_18:4.)
Now when all this was finished.—And when they had finished all this—that is, the business of the Passover.
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All Israel that were present went out.—Their iconoclastic zeal had been thoroughly roused by the festival in which they had just taken part.
The images.—Maççebôth, “pillars.” (See Hos_3:4, and 2Ch_14:2.)
The groves.—The Ashçrîm. The sacred trunks, emblematic of physical fertility. (Comp. Hos_4:13.)
In Ephraim also and Manasseh.—That is, in the territory of the northern kingdom, which was at this time in the last stage of political weakness, and rapidly drifting towards final ruin. The band of Jewish and Israelite zealots would not, therefore, be likely to encounter any serious opposition.
Until they had utterly destroyed.—‘Adlĕkallçh (2Ch_24:10). Literally, so far as to finishing.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10 This chapter, after its first verse (which holds an…
This chapter, after its first verse (which holds an intermediate place with relation to the enthusiastic devoutness of the people recorded in the last verse of the former chapter, and what now followed of the doings of the king), tells how Hezekiah once more settles, first, the courses of the priests and Levites, and the offerings for their support (vers. 2-10); and, secondly, both the offices and officers needful for rightly attending to the business. The Book of Kings gives us no parallel to this chapter.
As much as the last verse of the foregoing chapter was all of the religious fervour of the occasion, this verse is all of the, practical honest work of the people and their leaders. All Israel that were present; i.e. present (or Hebrew, "found") in Jerusalem at the conclusion of the Feast of the Passover. Jerusalem had already been attended to (ver. 14 of foregoing chapter). Now the right mind of the people bore the reformation with a wave of enthusiasm over all Judah and Benjamin; and their righteous zeal carried them also over the strict limits of their own kingdom into Ephraim and Manasseh a course the more practicable, and even the more technically correct, because of the crippled state of the northern kingdom, and the probably still continued captivity of King Hoshea of Israel 2Ki_17:1-4 2Ki_18:1-7; compare also the matter of our. (2Ch_29:24) Images groves high places altars. (comp. 2Ch_14:3, etc.)
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Vers. 1-21.
The works that came of faith.
This chapter discloses to our view the perfection of activity. The rest of the Sunday, so to say, is followed by most laudable industry, and "the fervent in spirit" are "diligent in business" worthy of them. The picture is, indeed, of a living, moving scene. An army of volunteers issues forth from the recently purged city of Jerusalem to engage in worthy warfare, extirpating "images," "groves," "high places," "altars," and utterly exterminating them from "Judah and Benjamin, Ephraim and Manasseh." They do not stay their hand till the work is done. The "camp" (ver. 2) also at home, the sacred camp of the temple, is once more set in array, that shall make it answer to its name, and in higher sense show forth that Church, wherein all should be "decent and in order." King and people, priests, chief priest, and Levites, work with one surprising consent. The destruction of images and all the other signs of idolatry is followed by the restoration of David"s arrangement of the courses, dishonoured so grievously by the neglect of worship in the temple, even to the closing of that temple, and by the re-ordaining of tithes and firstfruits, the king himself setting the example. Everywhere the work glows, everywhere there is plenty; the work of God is no more starved, and sacred "barns" and storehouses have to be "prepared" for tithes, which in their "heaps" were so plentiful that they take the name auspicious omen of "free-will offerings" (ver. 14). In this busy, happy, holy scene, it is not difficult to pick out, even in the human elements of it, four features which embody noble principles, offer inspiring example, and lend dignity to our faith in the possibilities of human nature when once divinely set on the pursuit of the right. We notice
I THE THOUGHT, DESIRE, DEVOTION TO GOOD, OF ONE MAN BECOME THE ADOPTED EXAMPLE, THE CREED, AND THE HEARTY PRACTICE OF A VERY ARMY, THAT SEEMS THEREUPON TO NEED NO OTHER TRAINING. (Vers. 20, 21, 1, 2, 8.)
II THE DEEPEST SOUNDINGS OF RELIGIOUS MEMORIES, AND RELIGIOUS FEELINGS FITTED TO PRODUCE, AND ACTUALLY PRODUCING, THE TRUE PRACTICAL LIFE. Every grateful work of this chapter was the outcome of the religious heart-stirrings recorded in the former.
III IN OUR MORAL AND SPIRITUAL LIFE (WHETHER AS INDIVIDUALS OR AS COMMUNITIES OF PEOPLE), WHEN YEARS HAVE ACCUMULATED UPON US, WITH ALL THEIR MIXED CONTENTS, A MERCILESS DESTRUCTION OF THE OLD WRONG IS THE WAY TO LAY SURE FOUNDATIONS OF CONSTRUCTION. Hezekiah had found good and right and truth" nothing less than choked up of evil when he entered on his reign. But the key-note of his reformation was its thoroughness and completeness, and his own heartiness of work, in the "service of the house of God, and in the Law, and in the commandments" (vers. 20, 21, 2, 4, and passim).
IV UPON ALL THE RIGHTEST AND HARDEST WORK IT IS THAT THERE FOLLOWS THE GOING HOME IN PEACE AND BENEDICTION. (Vers. 1, 21.)
HOMILIES BY W. CLARKSON Ver. 1.
After the excitement.
And now what next? The services and the feasts are over; the temple door is closed; the tables are taken down; the musical instruments are laid aside in their places; the programme has been completed the extended programme. What now shall that excited, enthusiastic multitude do? There is
I THE PECULIAR PERIL OF THE HOUR. There is no hour of greater moral danger such is our human nature than that immediately following great religious excitement. The leaders of revivals are well aware that this is so. There comes a certain reaction of the soul, a readiness to give way to other and to unworthy impulses; the highly strung system seeks relaxation, and becomes relaxed, and that is often found to be the enemy"s opportunity; then he can sometimes find a footing, and do his deadly work. Hence the need for wisdom, and hence
II THE NECESSITY FOR ACTION. When "all this was finished," when there was the danger of some kind of reaction and wrong-doing, all Israel went out "and brake the images in pieces, and cut down the groves," etc. This was something done in accordance with their religious convictions; it was action along the line of their new devotedness to Jehovah. It was rightful action, and, as such, it was timely, and it was serviceable. Whenever there is any kind of danger, do something that is right; get to some useful work. It may not be of the highest kind; it may not be particularly meritorious or eminently useful; but so that it is rightful action of some kind, it is well. Peril passes off in labour, in wholesome exertion. If a man is doing anything which can be honestly considered by him to be done unto the Lord, he is in the way of safety and of wisdom.
III THE PIETY OF REMOVAL. Ordinarily we can show our spirit of obedience by shunning the evil thing; by avoiding it; by "turning from it and passing away", (Pro_4:15) or simply by declining to touch it. But there are times and cases when this does not suffice; when our wisdom is not merely to shut the eye or to tighten the hand, but to bring the axe and to smite to the ground, and to break in pieces. Such was the wisdom of Israel in regard to all images, altars, groves, "high places." Their existence was too strong a temptation for those times; true piety was shown in their abolition, in sweeping them from sight, in clearing the temptation wholly from the,view. Such is often our wisdom, our piety now. The wine-cup must be banished from the table, and even from the house. The cards must be thrown into the fire; the favourite amusement must be kept well out of reach. There are those perhaps they are more numerous than is supposed whose devotion to their Master is most wisely shown by an act of abolition; by placing beyond access the temptation that has again and again proved to be too strong for them. The idol must not even be kept in the cabinet; it must be broken in pieces.
IV THE WISDOM OF THOROUGHNESS IN ALL DESTRUCTIVE SERVICE. They went on their way with their work of destruction, "until they had utterly destroyed them all." To leave any of those objects at all would have been like leaving weeds in the soil; they needed to be thoroughly uprooted. For the act of destruction to be of any lasting virtue, it was essential that it should be complete. If we are bent on destroying any vice in our nature, or ridding ourselves of any harmful habit in our life, the only thing we can do is to extirpate utterly that which is wrong; to sweep it away without reserve; to lay the axe to the root of the "evil tree." It is useless to cut weeds; they must be torn out of the soil.
V THE HOUR FOR SACRIFICE IN CHRISTIAN SERVICE. There no doubt went to the creation of these images and altars much that was valuable in its way. There had been expended on them labour, skill, affection, piety (after its kind). There were connected with them some old and, probably, some tender domestic associations. But while they were thus costly, they must go down and disappear in the interest of truth and pure religion. Their costliness must not save them when they stood in the way of the nation"s true piety and real prosperity. Nor may the costliness of any treasure we possess save it from removal from before our eyes, if it stand
(1) between us and our Master;
(2) between us and our moral and spiritual integrity;
(3) between us and our usefulness;
(4) between us and eternal life.
thy right eye offend thee, pluck it out, and cast it from thee," etc. C.
HOMILIES BY T. WHITELAW Vers. 1-4.
A religious reformation in the days of Hezekiah.
I A POPULAR CRUSADE AGAINST IDOLATRY. (Ver. 1.)
1. When begun. "When all this was finished," i.e. after the temple had been purified and rededicated (ch. 29.), and the Passover celebrated (ch. 30.). Everything in its order. "To everything there is a season, and a time to every purpose under the heaven;" "a time to pluck up that which is planted;" "a time to break down;" "a time to rend". (Ecc_3:1, Ecc_3:2, Ecc_3:2.3, Ecc_3:7) This time had arrived in Judah, and partially also in Israel, in the days of Hezekiah.
2. By whom undertaken. "All Israel that were present," i.e. all the members of the two kingdoms (Judah and Israel proper) that were in the metropolis observing the Passover. That they felt themselves stirred to such a vigorous assault upon the instruments and institutions of idolatry was an indication of the depth to which they had been moved by the high ceremonial in which they had borne a part. A pity was it that the nation"s zeal for the true religion was so evanescent, not in Judah alone, (2Ch_33:2, 2Ch_33:9) but also in Ephraim. (Hos_6:4) It is no contradiction to this that the Book of Kings ascribes this destruction of the altars, etc., to the king. (2Ki_18:4)
3. To what extent carried.
(1) Geographically, the wave of reformation swept over all Judah and Benjamin, i.e. all the southern kingdom, and over Ephraim and Manasseh, i.e. a considerable portion of the northern kingdom that portion which had furnished feast-pilgrims to Jerusalem.
(2) Religiously, it paused not until within those territories it had swept away every vestige of idol-worship. The iconoclastic zeal of the people "brake in pieces the pillars or obelisks, hewed down the Asherim, and brake down the high places and the altars, until it had destroyed them all." A similar outbreak against the symbols of idolatry, only on a smaller scale, had taken place in the days of Jehoiada, immediately after the fall of Athaliah and the coronation of Joash; 2Ch_23:17, which see) never before had the land experienced such a purgation of idolatrous institutions and instruments. So thorough-going was it that even the brazen serpent made by Moses in the wilderness, (Num_21:9) and in Hezekiah"s day become an object of idolatrous veneration, was called Nehushtan, "a piece of brass," and ground to pieces. (2Ki_18:4)
II A KINGLY ESTABLISHMENT OF THE TRUE RELIGION. (Vers. 2-4.)
1. The public ordinances of religion arranged.
(1) The priests and the Levites were divided into courses according to the plan of David, (1Ch_24:3, etc.) as in the reformation under Jehoiada.
(2) Each man was appointed to the special service for which he was designed each had his own work to attend to and perform. In the New Testament Church Christ gives "to every man his work". (Mar_13:34)
(3) The works distributed amongst them were such as pertained to the temple-worship, viz. the offering of sacrifice, burnt offerings, and peace offerings, and the ministering, i.e. giving thanks and praising by means of vocal and instrumental music, "in the gates of the camp of the Lord a remarkable expression (see next homily).
1. The state service of religion provided for. The expense of keeping up that part of the temple-worship which was, properly speaking, national, i.e. the morning and evening burnt offerings, with the burnt offerings for the sabbaths, the new moons, and the set feasts prescribed in the Law of Jehovah, (Num 28:, Num_28:29) the king took upon himself and discharged out of his own possessions. (2Ch_32:27-29) As the crown wealth was, to all intents and purposes, the nation"s property, the act of the king was right; still, in. so far as the national wealth was under his control, his act was a deed of liberality. Whether Mugs or parliaments under the Christian dispensation are required or permitted to allocate national wealth to the support of religion may be open to debate; there is no room for doubting that neither kings nor statesmen are hindered from devoting portions of their own wealth to the cause of Christ, i.e. to the up-keep and propagation of the true religion.
2. A maintenance assigned to the ministers of religion. The portion which belonged to the priests and Levites by the Law of Jehovah, i.e. the firstfruits (Exo_23:19; Num_18:12, Num_18:13; Deu_26:2-4) and the tithes of land and beast (Lev_27:30-33; Num_18:21-24) the firstfruits being assigned specially to the priests, and the tithes to the whole tribe of Levi the king commanded the people residing in Jerusalem to render. Under the Christian dispensation the support of the ministers of religion devolves exclusively upon believers (1Co_9:7-14; 2Co_11:7-12; Gal_6:6; 1Th_2:6) Kings and parliaments in their official capacities have not been charged with the duty of supporting ministers of religion out of public revenues.
LESSONS.
1. It is good to be zealously affected in a good thing, such as thesuppression of idolatry.
2. It is not permissible under the gospel to suppress idolatry by violence,but only by argument and the force of truth.
3. The lawfulness of state establishments of religion in Christian timescannot be inferred from the existence of such an institution among the Hebrews.
4. Compulsory payments in support of Christ"s religion are indefensible.
5. It is open to all to practise Christian liberality. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Until they had utterly destroyed them all.
2Ch_31:1
Until they had utterly destroyed them all.
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Utterly
Mark the word utterly. It is for want of that word that so many men have failed. Many men have cut off the heads of weeds. Any man can do that. The weed is in the root, and the root is not straight down in the earth, so that it can be taken out easily; after a certain depth it ramifies, and care must be taken that we get out every fibre and filament, and having got it out, turn it upside down, and let the sun do the rest. A man has undertaken to abstain from some evil pursuit for a month: he has clipped off the top of the weed and looks just as well as anybody else, but he is not; he has still the root in him, and that must be taken out, though he be half murdered in the process. (J. Parker, D.D.)
Reform must lead to regeneration
To utterly destroy an idol first, even were it possible, would not be lasting. What must come first in the order of time? Religious enthusiasm, religious conviction; deep, intense spiritual fellowship with God; a look into heaven; vital sympathy with the Cross; a purification of hand and life and tongue, and body, soul, and spirit, by the Passover rightly eaten; and then what giants will go forth with axes of lightning to smite pillar and asherah and idol and every vain thing. Men cannot strike finally if they sot only as reformers. Reform is an active word, and is to be regarded with great favour, and is the only word that is permissible under some circumstance; but the greater word is regeneration. Reform that does not point to regeneration is a waxen flower that will melt when the sun is well up in the heavens. (J. Parker, D. D.)
Reform
There are three effects which ought always to follow our solemn assembly on the Lords day. We should go home and--
I. Break in pieces all our images.
1. Self-righteousness.
2. Bacchus.
3. Lust.
4. Business; false measures and false weights.
5. Pride.
II. Cut down the groves. Groves are the places where the images have been set up. There was nothing mark you, positively sinful in the grove; but they have been used for sinful purposes, and therefore down they must come. We would specify--
1. The theatre.
2. The tavern.
3. So-called recreation, dancing, etc.
4. Evil books. Light literature, the moral of which is anything but that of piety and goodness.
III. Throw down the high places and altars, etc. God had said that He would have but one altar, namely, at Jerusalem. There should be a casting down of everything in connection with the true worship that is not according to the law of God and the word of God. (C. H. Spurgeon.)
Then all the children of Israel returned, every man to his possession, unto their own cities.--
Home missionary zeal
In evangelising our own countrymen we must proceed--
I. In the employment of those means which are congenial with the spirit of the dispensation under which we live. The men of Israel were fully justified in doing as described in the text. They lived under a Theocracy, and idolatry was high treason. We live under a different dispensation. The weapons of our warfare are not carnal. To destroy the idolatry which still reigns in our land we must go forth and preach the gospel of Jesus Christ. Hezekiahs proclamation of the Passover and its consequences as described in the preceding chapter suggests how this has to be done.
1. Distinctly (verse 1).
2. Boldly. In spite of ridicule (verse 10).
3. Affectionately (verse 6-9).
4. Prayerfully (verse 18).
II. By ourselves living consistently with the profession we make, and the great cause we have espoused. Our lives must be characterised--
1. By sincerity and uprightness (2Ch_31:20-21).
2. By joy and praise (2Ch_30:21).
3. By self-denial and sacrifice (2Ch_30:24).
III. With a determination to take no rest till the object we have in view is fully accomplished. Until they had utterly destroyed them all. (H. Townley.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] Destruction of idolatry (2Ch_31:1); H. appoints courses…
CRITICAL NOTES.] Destruction of idolatry (2Ch_31:1); H. appoints courses and contributions (2Ch_31:2-10); and arranges the chambers and officers (2Ch_31:11-21).
2Ch_31:1.—Idol. destroyed (cf. 2Ki_18:4). After festival, all Judah and Benj., i.e. from southern kingdom; in Eph. and Man., i.e., in northern kingdom. Images, statues of Baal; groves, stocks representing Ashtaroth (2Ch_14:3); utterly destroyed, had made an end.
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2Ch_31:2-10.—H. appoints courses and contributions. Courses as appointed by David (1Ch_23:6; 1Ch_24:1). The tents, i.e., within the gates (precincts) of the Temple. 2Ch_31:3. King’s portion. H. set example in giving tithes (cf. ch. 2Ch_32:27-29 for what possession consisted). 2Ch_31:4. Portion. Having set example, people called to do their part. Priests, i.e., first-fruits (Num_18:12-18) and tithe (ib. 21–24); encouraged, i.e., that they, priests and Levites, might devote themselves wholly to their proper work, the service of sanctuary and teaching of God’s law (ch. 2Ch_17:7-9), and not engage in secular occupations (cf. Neh_13:10-14) [Speak. Com.]. 2Ch_31:5. Improved state of feeling stirred up to generosity; honey (dates), and tithes brought from Israel in Jerusalem. Others (2Ch_31:6) in country districts brought first-fruits and tithe of sheep and oxen; heaps upon heaps. 2Ch_31:7. Seventh month, which completed the harvesting. 2Ch_31:9. Questioned. Whether all he saw was sufficient to maintain priests and Levites. 2Ch_31:10. Azar., possibly A. of ch. 2Ch_26:17; replied that there was enough, and that the people were grateful to Jehovah for his goodness.
2Ch_31:11-20.—H. provides store-chambers and officers. Chambers (storehouses) always among rooms (1Ki_6:5) or among outer buildings attached to courts. But disused of late years, required to be prepared afresh. Faithfully, acting carefully and honestly, not appropriating for common use (ch. 2Ch_19:9). Shimei (ch. 2Ch_29:14). 2Ch_31:13. Jehiel and Mah. (ch. 2Ch_29:14). 2Ch_31:14. Doorkeeper toward east (1Ch_9:18); freewill, i.e., voluntary offerings to God (Deu_12:17); holy things, portion of sin-offerings, which had to be eaten by priests in a holy place (Lev_6:10-22; Lev_7:6). 2Ch_31:15. Six Levites situated in cities of priests to distribute to priestly families, old or young, great or small, their due share of temple offerings. Those at Jerusalem obtained their share at the temple. 2Ch_31:17. “The writer here proceeds to state nature of lists which guided officers who made distributions. Three enumerated—one of priests made out according to families; one of Levites, including all above twenty years of age, and made out according to courses; and a third of priestly and Levitical families, containing wives, sons, and daughters of both priests and Levites indiscriminately [Speak. Com.]. 2Ch_31:19. In fields, not even country priests and Levites neglected.
2Ch_31:20-21.—Hez.’s thoroughness. Good acting as servant of Jehovah; integrity and benevolence attested. All his heart, a perfect heart (cf. ch. 2Ch_19:9; 2Ki_20:3; Isa_38:3).
HOMILETICS
A POPULAR MOVEMENT.—2Ch_31:1
Many indications in this history that the power of Hebrew kings over people was not so arbitrary as that of Eastern monarchs in general. Here the people began a movement, a revival, which ended in destruction of high places, and establishment of one form of worship.
I. The enthusiasm from which it sprang. Not mere excitement, not violence and tumult, but holy fervour. Iconoclasm came from religious enthusiasm; inspiration from God (en and theos). Different from the wild fanaticism of heathen gods. All reform from deep religious conviction, from real intercourse with God. The heart must be filled before the hand can strike.
II. The extent to which it reached. Jerusalem cleansed before Passover, and all signs of idolatry removed. Now the land had to be purged. In the northern and southern kingdoms the movement spread. Amendment must begin in the heart first, the centre and source of action; outward sins may be forsaken, and the heart unrenewed. “Cleanse your heart,” and then “make your ways and your doings good.”
III. The thoroughness with which it was finished. They began and made a complete finish; did not give up, nor act partially, “all was finished.” Destruction entire. “Statues” broken in pieces, “the groves cut down.” “High places,” time-honoured centres removed; “altars,” and all remnants of idolatry, “utterly destroyed.” Every evil must be forsaken, no sin spared through favour or affection. “Ephraim shall say, What have I to do any more with idols?”
IV. The national peace which resulted from its completion. “Then the children of Israel returned,” &c. Though long absent, they could not return and feel secure, “every man in his possession,” until images were destroyed. Idols no longer their gods and defence. They returned to Him from whom they had deeply revolted. “For in that day every man cast away his idols of silver, and his idols of gold, which his own hands had made unto him for a sin” (Isa_31:7; Isa_2:20).
HEZEKIAH ESTABLISHES ORDERLY PERFORMANCE OF TEMPLE WORSHIP.—2Ch_31:2-10
H. now turns attention to public worship, suspension of which had disarranged the courses appointed by David, which were intended to relieve each other in perpetual succession (1Ch_23:6; 1Ch_24:1)
I. The arrangement of priests and Levites in courses. The order settled afresh in which they should undertake their parts of service. Every man found his work, put into his place, and made to contribute to the whole. “Levites after their courses;” priests “for burnt-offerings and for peace-offerings,” and Levites to “minister” to priests, or “give thanks and praise.” But place, time, and position nothing without heart. They must represent the man himself. Allegiance to God inspires worship, and worship inspires and sanctions duty. No motives so strong and overpowering as those which worship kindles and sustains; self-approbation, self-respect, regard for esteem of others fail to take hold of conscience and life. Faith in the ever-present God, actual communion with the Father of Spirits, will create homage in worship, and faithfulness in sanctuary work.
II. The commands for payment of dues from the people. When every one had his proper place assigned him, an edict was issued for the regular payment of dues for revenues of the temple.
1. The king set an example. Contributions from privy purse and royal estate to defray expenses of altar. A generous act, honouring God, and relieving his people; after the example of David and Solomon before him (ch. 2Ch_8:14; 1Ki_9:25). Kings not exempt; may be noble examples of liberality and duty to their subjects.
2. The people responded to the call. Formerly the sacred tribute entirely neglected or withheld by the people because misappropriated by idolatrous princes; now improved state of public feeling prompts to ready compliance. First-fruits and tithes poured in from all parts of Judah and Israel, which astonished the king, proved sufficient for the priests, and expressed gratitude to God, whose law was obeyed (cf. Exo_23:19; Num_18:21), who had crowned the year with his goodness and mercy. Loyal hearts secure liberal contributions; liberal contributions will secure God’s blessing. “Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven and pour (empty) you out a blessing, that there shall not be room enough to receive it.”
HEZEKIAH’S PROVISION OF STORE CHAMBERS.—2Ch_31:11-19
I. Chambers Were prepared. Storehouses, granaries, or cellars. Old ones had fallen into decay and needed repairing or fresh ones built. Tithes and offerings not left exposed in heaps and disorder, liable to be wasted or taken away, but preserved, consecrated to right use. People encouraged when their contributions are well received and properly used.
II. Officers were appointed to distribute Stores. Officers chosen for different departments, and distribution made “by courses” according to three lists of priestly families.
1. Impartial distribution. “As well to the great as to the small.” Those near, in actual attendance (2Ch_31:17), and those “in the fields of the suburbs” were not overlooked (2Ch_31:19).
2. Conscientious distribution. “One list of priests made out according to families; one of Levites, including all above twenty years of age, and made out according to courses; and a third of priestly and Levitical families containing wives, sons, and daughters of both priests and Levites indiscriminately.” “They sanctified themselves,” conscientiously devoted themselves to their duties, “in their (trust) set office,” in confidence of support, and were not disappointed. “Attend to my duties,” said Queen Elizabeth to a courtier, “and I will attend to thy wants.”
HEZEKIAH’S THOROUGHNESS IN GOD’S SERVICE.—2Ch_31:20-21
Other kings good, did right as Solomon, Asa, Jehoshaphat, Joash, and Amaziah, but fell away from God. Hezekiah remained firm to the last, and prospered in all things.
I. The work he performed. He displayed qualities of a constitutional sovereign, restored cities and institutions of the land, and gained renown equal to his predecessors. His work summarised—
1. In temple service.
2. “In the law.”
3. “In the commandments.”
II. The spirit in which he performed it.
1. A spirit of impartiality. Not religious merely at home and in the temple, but before his people, “throughout all Judah.”
2. A spirit of integrity. He was faithful to God like Abraham, and could appeal to divine justice. He “wrought that which was good, and right, and truth before the Lord his God.”
3. A spirit of zeal. “He did it with all his heart,” a heart filled with earnestness and sincerity, and not shared or swayed with rival deities (1Ki_11:4).
III. The blessing of God which followed its performance. “And prospered.” In expeditions and in all undertakings “the Lord was with him.” He had enormous wealth, shared in authority over northern kingdom, and had great influence over surrounding nations (cf. 2Ki_18:7; 2Ch_32:22-29). Regard to God’s glory will secure honour here and reward hereafter.
The text speaks of work. Only adopt Hezekiah’s plan, and “in every work that you begin to do with all your heart, you may prosper.” I. We learn from Hezekiah a lesson of concentration of energy. He did not begin half a dozen things at once, and drivel his energy away upon them; he did not commence one thing till he had finished another. II. Method and punctuality, too, seem to be indirectly hinted at in the text, and they are almost indispensable to prosperity. III. But the great lesson we learn from the text is the value of thoroughness in doing whatever we undertake with our whole heart and doing it well. Do nothing as if it were trifling; if it be so, it is unworthy of you. IV. Emulate Hezekiah’s ardent and consistent piety. He stands in the front rank among the saints of Scripture as a man of prayer. Every difficulty and trouble he took straight to God, and spread it out before Him [J. Thain Davidson].
HOMILETIC HINTS AND SUGGESTIONS
2Ch_31:1. Religion at home. Well to attend public worship, but “show piety at home.”
1. Not in temples and cathedrals, churches and chapels, in ritual and forms.
2. Not at feasts, in excitement, numbers, and haste.
3. Not in organisations and agencies. In quietness and domestic duty; before friends and your own family. Display the good received in ordinances in the strength and example of home. “Go home to thy friends and tell them how great things the Lord hath done for thee.”
2Ch_31:2. Gates of the tent—lit., the camps of the Lord. Jehovah’s camp. “Fitly compared to a camp, for the watch and ward there kept by the priests, and for the convention of the people thither, as to their rendezvous, to pray, which is the chief service of our spiritual warfare” [Trapp]. I. Its orderly arrangements. II. Its sure defences. III. Its enlisted tribes. IV. Its central worship. V. Its great commander.
2Ch_31:2-5. Priestly maintenance.
1. Due from all those near the temple at Jerusalem, those in cities of Judah.
2. Due according to the law of God.
3. Due that they might devote themselves entirely to their proper work, the service of the sanctuary and the exposition of the law, and not engage in secular occupations (cf. Neh_13:10-14).
2Ch_31:8. They bleated the Lord. The source of all good.
1. For a bountiful year.
2. For disposition to consecrate its gifts.
3. For abundance which is left (2Ch_31:10). Nothing should be wasted, only right use of everything brings blessings.
ILLUSTRATIONS TO CHAPTER 31
2Ch_31:1. Reform. Men cannot strike finally if they only act as reformers. Reform is an active word, and is to be regarded with great favour, and is the only word that is permissible under some circumstances; but the greater word is regeneration. Reform that does not point to regeneration is a waxen flower that will melt when the sun is well up in the heavens. It is not in man to regenerate, therefore; this is the mystery of God’s action in the soul. When the man is new the action will be new. The great process does not begin with the action, but with the soul. Make the tree good, then the fruit will be good [Dr. Parker].
2Ch_31:2-10. Service maintained. This careful and bountiful provision is painfully deficient in present church economics, but manifestly essential to liberal and cheerful giving. No rate of giving to God, short of sacrifice, is worthy of those who are redeemed by the priceless sacrifice of a Saviour’s blood, or is adequate to the vast requirements of a ruined world [J. Ross].
2Ch_31:20-21. All his heart. Let us take heed we do not sometimes call that zeal for God and his gospel which is nothing else than our own tempestuous and stormy passion. True zeal is a sweet, heavenly, and gentle flame which maketh us active for God, but always within the sphere of love [Cudworth]. Prosperity. Hezekiah “prospered.” God walks with the good man. God rewards enthusiasm. We do not throw our divinely-inspired passion away to a cold, selfish world. Our passion may appear to be frenzy, enthusiasm, insanity, but the reply is before us, we can return to it, and if we can return with a sound heart, blessed are we; then we can say with moral emphasis, If we be beside ourselves it is to God. May we understand what it is to eat the passover, and having eaten it, to rise with moral dignity, that we may smite every unholy thing and go about our whole business with a united heart, expecting the blessing of God which created the enthusiasm daily to sustain its holy fury [Dr. Parker].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 2Ch 31:21
2Ch 31:21
The text speaks of work. Only adopt Hezekiah’s plan, and "in every work that you begin do it with all your heart," and you may prosper as well as he.
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I. We learn from Hezekiah a lesson of concentration of energy. He did not begin half a dozen things at once, and drivel away his energy upon them; he did not commence one thing till he had finished another.
II. Method and punctuality, too, seem to be indirectly hinted at in the text; and they are almost indispensable to prosperity.
III. But the great lesson we learn from the text is the value of thoroughness in doing whatever we undertake with our whole heart, and doing it well. Do nothing as if it were trifling; if it be so, it is unworthy of you.
IV. Emulate Hezekiah’s ardent and consistent piety. He stands in the front rank among the saints of Scripture as a man of prayer. Every difficulty and trouble he took straight to God, and spread it out before Him.
J. Thain Davidson, Talks with Young Men, p. 189
References: 2Ch 31:1.—Spurgeon, Sermons, vol. v., No. 238. 2Ch 31:21.—F. W. Farrar, Silence and the Voices of God, p. 135; Spurgeon, Sermons, vol. viii., No. 433; Ibid., Evening by Evening, p. 75; Preacher’s Monthly, vol. iv., p. 49. 2Ch 32:24-26.—H. Thompson, Concionalia: Outlines for Parochial Use, 2nd series, p. 41. 2Ch 32:25.—S. Baring-Gould, One Hundred Sermon Sketches, p. 103. 2Ch 32:28.—H. Thompson, Concionalia, 2nd series, p. 356. 2Ch 32:30.—Christian World Pulpit, vol. iv., p. 203. 2Ch 32:31.—Spurgeon, Evening by Evening, p. 182. 32—Expositor, 2nd series, vol. ii., p. 437. 2Ch 33:11.—Preacher’s Monthly, vol. iv., p. 55; Expositor, 2nd series, vol. iv., pp. 450, 452. 2Ch 33:12.—J. Keble, Sermons for Christian Year: Lent to Passiontide, p. 270.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Hezekiah (continued)
Reign of Hezekiah (continued)
This chapter gives an account of Hezekiah's reorganisation of the Temple service.
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2. Appointed the courses] The succession (see 1 Chronicles 23-26) had been suspended during the idolatry of the previous reigns, and required to be rearranged. The tents of the Lord] The phrase is borrowed from the conditions that prevailed in the wilderness.
3. The king's portion, etc.] The king set an example to his subjects by providing for the Sacrifices named, for which see Numbers 28, 29, whilst the people were required to support the priests (according to Numbers 18).
6. That dwelt in the cities of Judah] The provincial population, as distinguished from the inhabitants of the capital. The tithe of holy things] The words tithe of have been accidentally repeated from the preceding; they are omitted in 2Ch_31:12.
11. Chambers] i.e. some of the side chambers that surrounded the Temple.
14. Toward the east] RV 'at the east gate': cp. 1Ch_26:17.
15. To give to their brethren] The general sense of 2Ch_31:15-18 is that the officers named in 2Ch_31:15 distributed to all the priests who dwelt in the priestly cities a share of the people's offerings, those alone being excluded from sharing, who, whilst in their courses at Jerusalem, were supported at the Temple itself: these, including priests, Levites and their families, are referred to in 2Ch_31:16-18.
16. Beside] i.e. excepting. Genealogy] i.e. list.
19. Also of the sons of Aaron, etc.] The meaning is that the six persons named in 2Ch_31:15 furnished support to the priests and Levites who dwelt outside the cities, as well as to those who dwelt within them.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 7 (See Scofield "Jdg 3:7").
groves
(See Scofield "Jdg 3:7").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 31 The Results of the Revival
CHAPTER 31 The Results of the Revival
1. The destruction of the false worship (2Ch 31:1)
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2. The king’s appointments (2Ch 31:2-21)
All was done by Hezekiah for the orderly continuance of the service in the house of the LORD. The order of the courses of the priests, after David’s arrangement, which had been abandoned during the preceding apostasy, was once more settled. What was needed for the public sacrifices of the congregation was willingly given, as well as other things, by the king and the people.
“For the personal support of the ministering priests and Levites nothing more was required than the re-enactment of the ancient provision of firstfruits, tithes, and firstlings (Exo 23:19; Num 18:12; Num 18:21, etc.; Lev 27:30-33). These together with ‘the tithe of dedicated things’ (Lev 27:30; Deu 14:28), were now offered in such quantity as not only to suffice for the wants of the priesthood, but to leave a large surplusage, to the thankful joy and surprise of Hezekiah and the princes. In answer to the king’s inquiry the high-priest Azariah explained that the large store accumulated was due to the special blessing bestowed by the Lord on a willing and obedient people (2Ch 31:5-10). The collection of this store began in the third month--that of Pentecost--when the wheat harvest was completed, and it ended in the seventh month--that of Tabernacles, which marked the close of the fruit harvest and of the vintage. And these contributions, or dues, came not only from Judah, but also from ‘the children of Israel’ (verse 6); that is, from those in the northern kingdom who had joined their brethren in returning to the service and the law of their Lord.
“For the storage of these provisions, Hezekiah ordered that certain chambers in the temple should be prepared, and he appointed officials, who are named in the sacred text, alike for the supervision and the administration of these stores (verses 11-19). Again and again it is noted with what ‘faithfulness’ one and the other duty were discharged by each in the special department assigned to him (verses 12, 15, 18).”
Such were the results of the revival produced by the Spirit of God. A united people, the destruction of all false worship, the restoration of Jehovah’s worship, great willingness in giving and much sacrifice, obedience to the Lord and to His Word. Such must be the results of every true revival among God’s people. Great is the record of the good King Hezekiah: “He sought his God, he did it with all his heart, he prospered.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Provision Made for the Levites
Provision Made for the Levites
v. 1. Now, when all this was finished, at the end of the great Passover celebration, all Israel that were present went out to the cities of Judah and brake the images in pieces, the statues consecrated to Baal, and cut down the groves, the wooden pillars, or Asherim, erected in honor of Astarte, and threw down the high places and the altars out of all Judah and Benjamin, that is, the southern kingdom, in Ephraim also and Manasseh, in the northern kingdom, until they had utterly destroyed them all; wherever they had influence in their own circles they eradicated every vestige of idolatry. Then all the children of Israel returned, every man to his possession, into their own cities. The pure worship of Jehovah had been restored throughout the land of Canaan, wherever members of the ancient tribes were living, and the people looked forward to a happy future of national peace and prosperity.
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v. 2. And Hezekiah appointed the courses of the priests and the Levites after their courses, as arranged by David, each one being assigned his proper place and duty, every man according to his service, the priests and Levites for burnt offerings and for peace-offerings, the two chief sacrifices of the Jewish worship, to minister, and to give thanks, and to praise in the gates of the tents of the Lord, in the Sanctuary proper as well as in the Court of the Priests, for the liturgical service took place entirely in the latter part of the Temple area.
v. 3. He appointed also the king’s portion of his substance for the burnt offerings, what the king contributed in sacrificial animals out of his own possessions, to wit, for the morning and evening burnt offerings, and the burnt offerings for the Sabbaths, when special sacrifices were required, and for the new moons, and for the set feasts, the great festivals of the Jewish Church, as it is written in the Law of the Lord, Numbers 28, 29; Leviticus 23; Deuteronomy 16.
v. 4. Moreover, he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, the firstlings and tithes of the increase of the cattle and the field, Exo 23:19; Num 18:8-12; Num 21:25; Lev 27:30-33, that they might be encouraged in the Law of the Lord, devote their entire time to the work of their office, free from ordinary earthly cares.
v. 5. And as soon as the commandment came abroad, as soon as it was spread forth in all directions, in all parts of the kingdom, the children of Israel brought in abundance the first fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. This duty had naturally been neglected during the time when idolatry had invaded the land and only a comparatively small number of believing worshipers of Jehovah remained.
v. 6. And concerning the children of Israel and Judah that dwelt in the cities of Judah, who owned no farms or orchards, they also brought in the tithe of oxen and sheep, for there were pastures in the neighborhood of the cities, and the tithe of holy things, heave-offerings of all consecrated things, which were consecrated unto the Lord, their God, and laid them by heaps, each of the several products and offerings by itself.
v. 7. In the third month they began to lay the foundation of the heaps, at the time when the wheat-harvest began, and finished them in the seventh month, the time when the orchards had yielded their increase.
v. 8. And when Hezekiah and the princes came and saw the heaps, they blessed the Lord, for working such eager willingness, and His people Israel, for their faithfulness in heeding the command of the Lord.
v. 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps, discussed with them regarding the disposal of the offerings and the possible sufficiency of the offerings for the purpose which they were intended to serve.
v. 10. And Azariah, the chief priest of the house of Zadok. answered him and said, Since the people began to bring the offerings into the house of the Lord, we have had enough to eat and have left plenty, the method had proved more than satisfactory; for the Lord hath blessed His people; and that which is left is this great store. It is an easy matter for the members of Christ’s Church to meet all the needs of the Gospel, both in providing for home purposes and in sending out men to the foreign fields.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 4, 6, 9 who were there
who were there
"who were in Jerusalem"
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to his own possession
Here "possession" means possessions in general. AT: "to his own property" or "to his own home" (See: Generic Noun Phrases)
translationWords
Israel
Judah
column
Asherah
high place
altar
Benjamin
Ephraim
Manasseh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 6, 10 31:1 Following the purification and rededication of the Temple,…
31:1 Following the purification and rededication of the Temple, the city of Jerusalem, and the people, Hezekiah initiated the third stage of his reform, purifying the entire land of pagan objects of worship, not only in Judah but also in the territories of the north.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.