2 Chronicles 31 commentary

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

CHAPTER 31

2Ch 31:1-10. The People Forward in Destroying Idolatry.

1. all Israel ... present went out to the cities of Judah--The solemnities of this paschal season left a deep and salutary impression on the minds of the assembled worshippers; attachment to the ancient institutions of their country was extensively revived; ardor in the service of God animated every bosom; and under the impulse of the devout feelings inspired by the occasion, they took measures at the close of the passover for extirpating idolatrous statues and altars out of every city, as at the beginning of the festival they had done in Jerusalem.

Judah and Benjamin--denote the southern kingdom.

Ephraim also and Manasseh--refer to the northern kingdom. This unsparing demolition of the monuments of idolatry would receive all encouragement from the king and public authorities of the former; and the force of the popular movement was sufficient to effect the same results among the tribes of Israel, whatever opposition the power of Hoshea or the invectives of some profane brethren might have made. Thus the reign of idolatry being completely overthrown and the pure worship of God re-established throughout the land, the people returned every one to his own home, in the confident expectation that, through the divine blessing, they would enjoy a happy future of national peace and prosperity.

2-5. 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 (Nu 28:3, 4, 9, 11, 19); and in making this contribution from his own means, Hezekiah followed the course which David and Solomon had taken before him (see 2Ch 8:14; 1Ki 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 (Le 2:11), such as honey (Margin, "dates"), were appropriated to the priests (Nu 18:12, 13; De 18:4). The tithes (Le 27:31) were intended for the support of the whole Levitical tribe (Nu 18:8, 20, 24).

6-7. and laid them by heaps--The contributions began to be sent in shortly after the celebration of the passover, which had taken place in the middle of the second month. Some time would elapse before the king's order reached all parts of the kingdom. The wheat harvest occurred in the third month, so that the sheaves of that grain, being presented before any other, formed "the foundation," an under-layer in the corn stores of the temple. The first-fruits of their land produce which were successively sent in all the summer till the close of the fruit and vintage season, that is, the seventh month, continued to raise heap upon heap.

9. Hezekiah questioned with the priests and the Levites concerning the heaps--The object of his enquiries was to ascertain whether the supplies afforded the prospect of a sufficient maintenance for the members of the sacred order.

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

2Ch 31:11-19. Hezekiah Appoints Officers to Dispose of the Tithes.

11-18. Hezekiah commanded to prepare chambers in the house of the Lord--storehouses, granaries, or cellars; either the old ones, which had been allowed through neglect to fall into decay, were to be repaired, or additional ones built. Private individuals brought their own first-fruits to the temple; but the tithes were levied by the Levites, who kept a faithful account of them in their several places of abode and transmitted the allotted proportion to the priests. Officers were appointed to distribute equal rations to all in the cities of the priests who, from age or other reasons, could not repair to the temple. With the exception of children under three years of age--an exception made probably from their being considered too young to receive solid food--lists were kept of the number and age of every male; of priests according to their fathers' house, and Levites from twenty years (see Nu 4:3; 28:24; 1Ch 23:24). But, besides, provision was also made for their wives, daughters, and servants.

20. Hezekiah ... wrought that which was good and right--He displayed the qualities of a constitutional king, in restoring and upholding the ancient institutions of the kingdom; while his zealous and persevering efforts to promote the cause of true religion and the best interests of his subjects entitled him to be ranked with the most illustrious of his predecessors (2Ki 18:15).

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.

In the gates of the tents of the Lord - That is, in the temple; for this was the house, tabernacle, tent, and camp, of the Most High.

The king's portion of his substance for the burnt-offerings - It is conjectured that the Jewish kings, at least from the time of David, furnished the morning and evening sacrifice daily at their own expense, and several others also.

Brought - the first-fruits - These were principally for the maintenance of the priests and Levites; they brought tithes of all the produce of the field, whether commanded or not, as we see in the instance of honey, which was not to be offered to the Lord, Lev 2:11, yet it appears it might be offered to the priests as first-fruits, or in the way of tithes.

In the third month - "The month Sivan; the seventh, Tisri." - Targum.

The heaps - The vast collections of grain which they had from the tithes over and above their own consumption; see 2Chr 31:10.

To prepare chambers - To make granaries to lay up this superabundance.

Shimei - was the next - He was assistant to Cononiah.

And Miniamin - Instead of מנימן, Miniamin, בנימן, Benjamin, is the reading of three of Kennicott's and De Rossi's MSS.; and this is the reading of the Vulgate, Syriac, Septuagint, and Arabic.

From twenty years old - Moses had ordered that the Levites should not begin their labor till they were thirty years of age; but David changed this order, and obliged them to begin at twenty.

Wrought - good and right and truth - Here is the proper character of a worthy king: he is Good, and he does good; he is Upright, and he acts justly and maintains justice; he is truly Religious, and he lives according to that truth which he receives as a revelation from God.

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

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 practise 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.

The tents - Within the gates of the house of the Lord: which is here called tents, because the host of the Lord, the priests and Levites, encamped there. And perhaps to intimate, that it was shortly to be removed.

Of his substance - Which had hitherto been taken out of the treasures of the temple, but that he might ease the people in their present poverty, which his predecessor had brought upon them, and engage them to a more chearful attendance upon God's service, he took the burden upon himself.

Encouraged - Freed them from worldly cares and distractions, and enabled to give up themselves entirely to the serious study of God's law, and to the instruction, and direction, and quickening of the people.

Came abroad - As Soon as the king extended that command to all the parts of his kingdom, which, ver.4, was confined to them that dwelt in Jerusalem. Honey - Or, dates, as the Hebrew writers generally, understand this word, which were given to them, because of the sweetness of their taste in some sort resembling honey. For the law requires no tithes, but of the fruits of trees, or of the earth, or of beasts.

By heaps - What the priests and the Levites had occasion for, they made use of, and the overplus was laid in heaps.

Third month - Of the sacred year, in which their harvest began. Seventh - In which their harvest ended and the feast of tabernacles was kept.

Blessed the Lord - Both for giving such plentiful provisions to his land and for giving his people such liberal hearts. And they praised the people for their forwardness and faithfulness in it.

Questioned - How it came to pass that no more of their provision was spent and that there yet remained such great heaps of it.

Most holy things - The remainders of the freewill - offering, the sin - offering, and trespass - offering, and the shew - bread; to see that all had a competent maintenance for themselves and their families.

And next, &c. - These were intrusted with receiving and distributing the several portions belonging to the priests who abode in their several cities, whilst their brethren came up to Jerusalem.

For, &c. - This is alleged as a reason why their wives and children were provided for out of the holy things, because they sequestered themselves from worldly affairs, by which they might otherwise have provided for their families.

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.

Either 1. In those Cities belonging to Ephraim and Manasseh, which the Kings of Judah had formerly taken from the Kings of Israel. Or, 2. In the Tribes of Ephraim and Manasseh. For although these were a part of Hoshea's Kingdom, yet Hezekiah presumed to do this partly by vertue of the Law of God, to which both Israel and Judah owed Subjection, which commanded the extirpation of these things out of the whole Land of Canaan: Partly by the special Impulse and Direction of Gods Spirit, which sometimes did put persons upon Heroical and Extraordinary Actions not to be drawn into Imitation: And partly because he knew that Hoshea contented himself with the Worship of the Calves, and did not practise that great Idolatry which his Predecessors had used, and therefore would patiently suffer the breaking of these Images of Baal and the things belonging to them; which is all that was done at this time.

Marginal references: Heb. found.; 2 Kin. [illegible: 1+ letters] [illegible: 1 word].; Heb. [illegible: 1 word].; Heb. until to make an end.

2 And Hezekiah appointed the courses of the priests and the Levites, after their courses, every man according to his service, the priests and Levites for burnt-offerings, and for peace-offerings to minister, and to give thanks, and to praise in the gates of the tents of the LORD .

i. e. Within the Gates of the House of the Lord: which is here called tents, partly because all Houses are oft so called, as Iudg. 19. 9. & 20. 8. Psal. 69, 25. And partly because the Host of the Lord, to wit, the priests and Levites, frequently so called, encamped there and kept their Stations and Orders there by course.

3 He appointed also the kings portion of his substance, for the burnt-offerings , to wit, for the morning and evening burnt-offerings, and the burntofferings of the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.

Which had hitherto been and were to be taken out of the Treasures of the Temple which were collected from the People, 1 Chron. 26. 20. Nehem. 10. 32, 33. but that he might ease them in their present Poverty, which his Predecessor had brought upon them, and engage them to a more chearful attendance upon Gods Service, he took the Burden upon himself.

Marginal references: Numb. 28. & 29.

4 Moreover, he commanded the people that dwelt in Jerusalem, to give the portion of the priests, and the Levites, that they might be encouraged in the law of the LORD .

i. e. Freed from worldly Cares and Distractions, and enabled to give up themselves entirely to the serious Study of Gods Law, in which many of them were ignorant, and to the Instruction, and Direction, and quickning of the People in their several Duties.

5 And as soon as the commandment came abroad , 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.

Either 1. As soon as the Report of this Command of the King, v. 4. was got abroad into other parts. Or, 2. as soon as the King enlarged and extended that Command to all the Parts of his kingdom, which v. 4. was confined to them that dwell in Jerusalem.

Or, Dates, as the Hebrew Writers generally, and many other Learned Hebricians understand this word, which is given to them, because of the Sweetness of their Tast in some sort resembling Honey. For the Law requires no Tithes but of the Fruits of Trees, or of the Earth, or of Beasts.

Marginal references: Heb. brake forth.; Or, dates.

6 And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep , and the tithe of holy things, which were consecrated unto the LORD their God , and laid them by heaps.

They brought in not onely the same Tithes which the Dwellers in Jerusalem did, to wit, of corn, and wine, and oil, &c. which they had in their own Storehouses in that City; but also Oxen and Sheep, which were more proper to the Country: For under the Cities of Iudah, are comprehended the Suburbs and Territories adjacent and belonging to them, as is evident from the Nature of the thing and the Law of God.

This may be taken either 1. By way of Explication, even the Tithe of Holy things, &c. Or rather 2. By way of Addition, the Tithe of all Holy things which were consecrated unto the Lord, whether by Vow, or voluntary Promise, or otherwise; as the Tithes of Gains by Merchandise, or Spoils of War, &c. of which see Gen. 14. 20. & 28. 22. Numb. 31. 28. 30.

Marginal references: Lev. 27. 30. Deut. 14. 28.; Heb. heaps, heaps.

7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month .

To wit, of the Sacred Year, Exod. 12. 2. in which their Harvest began.

In which their Harvest ended and the Feast of Tabernacles was kept, Exod. 23. 16. Levit. 23. 34.

8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD , and his people Israel .

Both for giving such plentiful Provisions to his Land in this Year, and for giving his People such Liberal and Pious Hearts towards this good Work.

They praised them for their forwardness and faithfulness in it.

9 Then Hezekiah questioned with the priests and the Levites concerning the heaps .

How it came to pass that no more of their Provision was spent, and that there yet remained such great Heaps of it.

10 And Azariah the chief priest of the house of Zadok , answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people , and that which is left is this great store.

Either 1. the High-priest, called also Zadok, 1 Chron. 6. 12. because he was of his Line and Family. Or, 2 The Chief Priest, or the Head of that Family of Zadok or of Eleazar; as there was another Chief Priest of the Family of Abiathar or of Ithama[illegible: 1+ letters]. See 2 Sam. 8. 17. 1 Chron. 24. 3. but both Subject to the High-Priest.

Which they did from the beginning of the Harvest according to the manner.

In an Extraordinary Degree.

Marginal references: [illegible: 1 word] 3. 12.

11 Then Hezekiah commanded to prepare chambers in the house of the LORD ; and they prepared them,

Largely so called, to wit, in the Courts, or in the Chambers adjoyning to the House.

Marginal references: [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benajah, were overseers under the hand of Cononiah and Shimei his brother , at the commandment of Hezekiah the king, and Azariah the ruler of the house of God .

i. e. To dispose of those Provisions by their Direction, and to be accountable to them therein.

Either the Supreme Ruler, to wit, the High-priest: or the Chief Ruler under him and in his stead, being appointed by him to inspect this Work. See above, v. 10. & 1 Chron. 9. 11. Ier. 20. 1.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] hand.

14 And Kore the son of Imnah, the Levite, the porter toward the east , was over the free-willofferings of God, to distribute the oblations of the LORD, and the most holy things .

At the East-gate of the Lords House; of which see on ch. 23. 5.

To the Priests and Levites, to whom they were appropriated by God.

To wit, the remainders of the Free-will-offering, Levit. 2. 3, 10. The Sin-offering and Trespass-offering, Levit. 6. 18, 22. & 7. 1. and the Shew-bread, Levit. 24. 9.

15 And next him were Eden, and Minjamin, and Jeshua, and Shemajah, Amariah, and Shecaniah, in the cities of the priests , in their set office, to give to their brethren by courses, as well to the great as to the small.

Who were intrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities, whilest their [illegible: 1+ letters]rethren came up to Jerusalem.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] hand.; Josh. 21.; Or, [illegible: 1 word]

16 Beside their genealogy of males, from three years old and upward , even unto every one that entreth into the house of the LORD , his daily portion for their service in their charges, according to their courses:

To whom a Portion of these things was allotted, as is here implied.

That were capable of entring thither and doing Service there, which they were at twenty years old, as is expressed here, v. 17. & 1 Chron. 23. 24. Through the whole Company of the Priests and Levites.

18 And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation : for in their set office they sanctified themselves in holiness.

This is alledged as a Reason why their Wives and Children were provided for out of the Holy things, because they sequestred themselves from worldly Affairs, by which they might otherwise have provided for their Families, and intirely devoted themselves to Holy Administrations.

Marginal references: [illegible: 1 word].

19 Also the sons of Aaron the priests which were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name, to give portion to all the males among the priests, and to all that were reckoned by genealogies, among the Levites.

Who are opposed to those that lived in or resorted to the great City, Jerusalem.

Marginal references: [illegible: 1 word]. 25. 34. [illegible: 1 word] 35. 2.

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

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

2Ch 31:3

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

2Ch 31:4-8

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

2Ch 31:11-12

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

2Ch 31:13-14

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

2Ch 31:15-16

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

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

2Ch 31:18

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

2Ch 31:19

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

2Ch 31:20-21

The conclusion of this account. Thus did Hezekiah in all Judah, and wrought in general that which was good and right and האמת before the Lord his God; and in every work that he commenced for the service of the house of God, and for the law and the commandment (i.e., for the restoration of the law and its commands), to seek his God, he did it with all his heart, and prospered. Sennacherib’s campaign against Judah and Jerusalem, and the annihilation of his whole army by the angel of the Lord. In 2 Kings 18 and 19, and Isa 36 and 37, we have two minute parallel accounts of this war, which threatened the existence of the kingdom of Judah, in both of which the course of this attack by the Assyrian world-power upon the kingdom of God is circumstantially narrated. The author of the Chronicle gives only a short narrative of the main events of the struggle; but, notwithstanding its brevity, supplies us with several not unessential additions to these detailed accounts. After stating that Sennacherib invaded Judah with the design of conquering the kingdom for himself (2Ch 32:1), the author of the Chronicle described the preparations which Hezekiah made for the defence of the capital in case it should be besieged (2Ch 32:2-8). Then we have an account of Sennacherib’s attempts to get Jerusalem into his power, by sending his generals, who sought to induce the people to submit by boastful speeches, and by writing threatening letters to Hezekiah (2Ch 32:9-19); and, finally, of Hezekiah’s prayer to God for help, and the answer to his prayer - the wonderful annihilation of the Assyrian army (2Ch 32:20-23). The purpose of the chronicler in narrating these events was a didactic one: he wishes to show how God the Lord helped the pious King Hezekiah in this danger to his kingdom, and humbled the presumption of Sennacherib confiding in the might of his powerful army. For this purpose, a brief rhetorical summary of the main events of the struggle and its issues was sufficient. As to the facts, see the commentary on 2 Kings 18f. and Isa. 36f.

Hezekiah Destroys Idolatry. (b. c. 726.)

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

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

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

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

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

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

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

The Maintenance of the Priests. (b. c. 720.)

11 Then Hezekiah commanded to prepare chambers in the house of the Lord ; and they prepared them, 12 And brought in the offerings and the tithes and the dedicated things faithfully: over which Cononiah the Levite was ruler, and Shimei his brother was the next. 13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king, and Azariah the ruler of the house of God. 14 And Kore the son of Imnah the Levite, the porter toward the east, was over the freewill offerings of God, to distribute the oblations of the Lord , and the most holy things. 15 And next him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their set office, to give to their brethren by courses, as well to the great as to the small: 16 Beside their genealogy of males, from three years old and upward, even unto every one that entereth into the house of the Lord , his daily portion for their service in their charges according to their courses; 17 Both to the genealogy of the priests by the house of their fathers, and the Levites from twenty years old and upward, in their charges by their courses; 18 And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their set office they sanctified themselves in holiness: 19 Also of the sons of Aaron the priests, which were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name, to give portions to all the males among the priests, and to all that were reckoned by genealogies among the Levites. 20 And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the Lord his God. 21 And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

Here we have,

I. Two particular instances of the care of Hezekiah concerning church matters, having put them into good order, to keep them so. The tithes and other holy things being brought in, he provided, 1. That they should be carefully laid up, and not left exposed in loose heaps, liable to be wasted and embezzled. He ordered chambers to be made ready in some of the courts of the temple for store-chambers (v. 11), and into them the offerings were brought and there kept under lock and key, v. 12, 13. Treasures or store-keepers were appointed, who had the oversight of them, to see that moth and rust did not corrupt them nor thieves break through to steal. This wisdom of laying up the surplus in days of plenty we may learn from the ant, who provideth meat in summer. The laying up in store what was brought in was an encouragement to people to pay in their contributions. That will be given cheerfully by the public which appears to be well husbanded. 2. That they should be faithfully laid out, according to the uses they were intended for. Church treasures are not to be hoarded any longer than till there is occasion for them, lest even the rust should be a witness against those who hoard them. Officers were appointed, men (no doubt) of approved wisdom and faithfulness, to distribute the oblations of the Lord and the most holy things among the priests (v. 14), and to see that they all had a competent maintenance for themselves and their families. The law provided sufficient for them all, and therefore, if some had too little, it must be because others had too much; to prevent such inequality these officers were to go by some certain rule of proportion in the disposal of the incomes of the temple. It is said of the priests here (v. 18) that in their set office they sanctified themselves; in faith they sanctified themselves (so the word is), that is, as bishop Patrick explains it, they attended their ministry at the house of God, not doubting but they should be provided with all things necessary. Now, because they served God in that confidence, care was taken that they should not be made ashamed of their hope. Note, Those that sanctify themselves to God and his service in faith, believing that he will see them want for nothing that is good for them, shall certainly be fed. Out of the offerings of the Lord distribution was made, (1.) To the priests in the cities (v. 15), who staid at home while their brethren went to Jerusalem, and did good there in teaching the good knowledge of the Lord. The preaching priests were maintained as well as the sacrificing priests, and those that abode by the stuff as well as those that warred the warfare. (2.) To those that entered into the house of the Lord, all the males from three years old and upwards; for the male children even at that tender age, it seems, were allowed to come into the temple with their parents, and shared with them in this distribution, v. 16. (3.) Even the Levites from twenty years old and upwards had their share, v. 17. (4.) The wives and children of the priests and Levites had a comfortable maintenance out of those offerings, v. 18. In maintaining ministers, regard must be had to their families, that not they only, but theirs, may have food convenient. In some countries where ministers have their salary paid them by the state an addition is made to it upon the birth of a child. (5.) The priests in the country, that lived in the fields of the suburbs, were not overlooked in this ministration, v. 19. Those also had their share who were inhabitants of the villages, though they might be supposed to live at a less expense.

II. A general character of Hezekiah's services for the support of religion, v. 20, 21. 1. His pious zeal reached to all the parts of his kingdom: Thus he did throughout all Judah; every part of the country, and not those only that lay next him, shared in the good fruits of his government. 2. He sincerely designed to please God, and approved himself to him in all he did: He wrought that which was good before the Lord his God; all his care was to do that which should be accepted of God, which was right (that is, agreeable to natural equity), and truth (that is, agreeable to divine revelation and his covenant with God), before the Lord; to do according to that law which is holy, just, and good. 3. What he began he went through with, prosecuted it with vigour, and did it with all his heart. 4. All his good intentions were brought to a good issue; whatever he did in the service of the house of God, and in the government of his kingdom, he prospered in it. Note, What is undertaken with a sincere regard to the glory of God will succeed to our own honour and comfort at last.