2 chronicles 31 commentary

2 CHRO ICLES 31 COMME TARY
EDITED BY GLE PEASE
1 When all this had ended, the Israelites who were
there went out to the towns of Judah, smashed the
sacred stones and cut down the Asherah poles.
They destroyed the high places and the altars
throughout Judah and Benjamin and in Ephraim
and Manasseh. After they had destroyed all of
them, the Israelites returned to their own towns
and to their own property.
BAR ES, "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).
CLARKE, "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.
GILL, "Now when all this was finished,.... The temple cleansed, the priests and
Levites sanctified, the passover and feast of unleavened bread observed, and other seven
days of rejoicing kept:
all Israel that were present went out to the cities of Judah, and brake the
images in pieces, and cut down the groves, and threw down the high places

and the altars out of all Judah and Benjamin; which had been erected by Ahaz,
2Ch_28:2 at or about this time also the brasen serpent was broke to pieces, 2Ki_18:4,
in Ephraim also and Manasseh, until they had utterly destroyed them all;
which must be understood of such cities in those tribes that had been taken in former
times by the kings of Judah from the kings of Israel; or such as were now in the hands of
the Assyrians, who might not concern themselves in matters of religion; or this might be
done at the connivance of Hoshea king of Israel, who had no regard to any other idolatry
than the worship of the calves; and besides, having met with trouble from the Assyrians,
and fearing more, might be willing to have his kingdom cleared of idolatry, in hope the
divine displeasure would be removed:
then all the children of Israel returned every man to his possession into
their own cities; and not till then, when all monuments of idolatry were removed.
HE RY, "We have here an account of what was done after the passover. What was
wanting in the solemnities of preparation for it before was made up in that which is
better, a due improvement of it after. When the religious exercises of a Lord's day or a
communion are finished we must not think that then the work is done. No, then the
hardest part of our work begins, which is to exemplify the impressions of the ordinance
upon our minds in all the instances of a holy conversation. So it was here; when all this
was finished there was more to be done.
I. They applied themselves with vigour to destroy all the monuments of idolatry, 2Ch_
31:1. The king had done what he could of this kind (2Ki_18:4), but the people could
discover those profane relics which escaped the eye of the king's officers, and therefore
they went out to see what they could do, 2Ch_31:1. This was done immediately after the
passover. Note, The comfort of communion with God should kindle in us a holy zeal and
indignation against sin, against every thing that is offensive to God. If our hearts have
been made to burn within us at an ordinance, that spirit of burning will consume the
dross of corruption. What have I now to do any more with idols? Their zeal here in
destroying the images and groves, the high places and altars, appeared, 1. In that they
did this, not only in the cities of Judah and Benjamin, but in those of Ephraim and
Manasseh. Some think that those cities are meant which had come under the protection
and the jurisdiction of the kings of Judah. Others think that, Hoshea king of Israel not
forbidding it, their zeal carried them out to the destruction of idolatry even in many
parts of his kingdom. At least those that came out of Ephraim and Manasseh to keep the
passover (as many did, 2Ch_30:18) destroyed all their own images and groves, and did
the like for as many more as they had influence upon or could make interest in for leave
to do it. We should not only reform ourselves, but do all we can to reform others too. 2.
They destroyed all: they utterly destroyed all; they spared none through favour or
affection either to the images or to their worshippers; though ever so ancient, ever so
costly, ever so beautiful, and ever so well patronised, yet they must all be destroyed.
Note, Those that sincerely set themselves against sin will set themselves against all sin.
3. They would not return to their houses, though they had been long absent, till this was
done. They could not be easy, nor think themselves safe, in their cities, as long as the
images and groves, those betrayers and destroyers of their country, were left standing.
Perhaps the prophet Isaiah pointed to this when, a little before, he spoke of a day in
which men should cast away the very idols that they themselves had made. So surprising
was this blessed change, Isa_2:20; Isa_31:6, Isa_31:7.

JAMISO , "2Ch_31:1-10. The people forward in destroying idolatry.
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.
K&D, "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
(‫ים‬ ִ‫א‬ ְ‫צ‬ ְ‫מ‬ִ ַ‫ה‬ ‫ל‬ ֵ‫א‬ ָ‫ר‬ ְ‫ל־שׂ‬ ָⅴ 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 (‫ה‬ ֵⅴ ַ‫כ‬ ְ‫ד־ל‬ ַ‫,ע‬ cf. 2Ch_24:10), and only then returned each to his home; cf. 2Ki_18:4.
BE SO , "2 Chronicles 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.
COKE, ". In Ephraim also, and Manasseh— Though these tribes made part of
Hoshea's dominions, yet Hezekiah might direct this abolition of idolatry in them,
either in virtue of a law which bound Israel as well as Judah, and required the
extirpation of these things in the whole land of Caanan; or by the special impulse
and direction of God's spirit, which puts men upon heroic actions, though not to be
drawn into imitation; or, out of a firm persuasion that his neighbour Hoshea, who
had permitted his subjects to repair to the passover, would approve of, and consent
to, what he did in this respect. See Poole's Annotations.

ELLICOTT, "(1) Destruction of the images and high places in both kingdoms.
(Comp. 2 Kings 18:4.)
ow when all this was finished.—And when they had finished all this—that is, the
business of the Passover.
All Israel that were present went out.—Their iconoclastic zeal had been thoroughly
roused by the festival in which they had just taken part.
The images.—Maççebôth, “pillars.” (See Hosea 3:4, and 2 Chronicles 14:2.)
The groves.—The Ashçrîm. The sacred trunks, emblematic of physical fertility.
(Comp. Hosea 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 (2 Chronicles 24:10). Literally, so far
as to finishing.
PARKER, "The Prosperity of Hezekiah
THIS enthusiasm is well balanced. It prayed well, struck well; it was noble in
homage, it is majestic in assault. It does not strike with a feeble hand, as if
reluctantly or doubtingly. Mark the word "utterly." It is for want of that word that
so many men have failed. Many men have cut off the heads of weeds. Any man can
do that. The weed is in the root, and the root is not straight down in the earth, so
that it can be taken out easily; after a certain depth it ramifies, and care must be
taken that we get out every fibre and filament, and having got it out turn it upside
down, and let the sun do the rest. A man has undertaken to abstain from some evil
pursuit for a month: he has clipped off the top of the weed and looks just as well as
anybody else; but he is not; he has still the root in him, and that must be taken out,
though he be half murdered in the process. What advantageth it any man that he
should gain the whole world and lose himself? What if God makes me a present of
the sun if I have no hands to take it?—I have lost myself! This word "utterly," then,
must be brought into the speech, or the eloquence is imperfect; it is not only
rhetorically incomplete, it is morally without balance and dignity and force.
Sometimes we need a redundance of words in order to explain our whole meaning.
The sentence would have read well without the word "utterly"; the word
"destroyed" would seem not to require any qualification; but man is more than a
grammarian, he is a sinner; and if every word in every language that can mean
limitation, purification, discipline, destruction, be not applied to him, he will find

out where that word is wanting, and go from it into his old habits. Every man who
knows himself knows that he needs to be guarded, braced up, watched, fortified at
every point, even at the risk of being a little rhetorically redundant For want of an
epithet a sentence may appear to be so thin that the sinner can break through the
cordon and get back to his evil ways.
This, then, is what we have to do. We must also move by the same logic. To utterly
destroy an idol first, even were it possible, would not be lasting. What must come
first in the order of time? Religious enthusiasm, religious conviction; deep, intense
spiritual fellowship with God; a look into heaven; vital sympathy with the cross; a
purification of hand, and lip, and tongue, and body, soul, spirit, by the passover,
rightly eaten; and then what giants will go forth with axes of lightning to smite
pillar and asherah and idol and every vain thing. Men cannot strike finally if they
act only as reformers. Reform is an active word, and is to be regarded with great
favour, and is the only word that is permissible under some circumstances; but the
greater word is regeneration. Reform that does not point to regeneration is a waxen
flower that will melt when the sun is well up in the heavens. It is not in man to
regenerate therefore; this is the mystery of God"s action in the soul. " ot by works
of righteousness which we have done, but according to his mercy he saved us, by the
washing of regeneration and renewing of the Holy Ghost." When the man is new the
action will be new. The great process docs not begin with the action, but with the
soul. Make the tree good, then the fruit will be good. Do not take beautifully
moulded fruit, tinted with a fine cunning mimicry of nature, and tie it with silken
threads to the branches. It is a lie! presently the sun will come and look upon it and
say, "Friend, how camest thou in hither not having a wedding garment?" Are we
rooted in God?
GUZIK, "A. The aftermath of Hezekiah’s Passover.
1. (2 Chronicles 31:1) The work against idolatry.
ow when all this was finished, all Israel who were present went out to the cities of
Judah and broke the sacred pillars in pieces, cut down the wooden images, and
threw down the high places and the altars; from all Judah, Benjamin, Ephraim, and
Manasseh; until they had utterly destroyed them all. Then all the children of Israel
returned to their own cities, every man to his possession.
a. All Israel who were present went out to the cities of Judah and broke the sacred
pillars: After the glorious double-length Passover celebration, the people renounced
all idolatry in the strongest terms possible.
i. “Hezekiah’s previous emphasis on removing the paraphernalia of idol worship (cf.
2 Chronicles 29:15-19; 2Ch_30:14; also 2 Kings 18:22) now became a popular
movement.” (Selman)
b. From all Judah, Benjamin, Ephraim, and Manasseh: This shows how broad the

work was, including not only the Kingdom of Judah but also substantial portions of
the territory of the northern tribes.
i. This reformation “was not only carried on through Judah, but they carried it into
Israel; whether through a transport of religious zeal, or whether with the consent of
Hoshea the Israelitish king, we cannot tell.” (Clarke)
PULPIT, "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 (2 Chronicles 31:2-10); and, secondly, both the offices
and officers needful for rightly attending to the business. The Book of Kings gives us
no parallel to this chapter.
2 Chronicles 31:1
As much as the last verse of the foregoing chapter was all of the religious fervour of
the occasion, this verse is all of the, practical honest work of the people and their
leaders. All Israel that were present; i.e. present (or Hebrew, "found") in Jerusalem
at the conclusion of the Feast of the Passover. Jerusalem had already been attended
to (2 Chronicles 31:14 of foregoing chapter). ow 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 (2 Kings 17:1-4; 2 Kings
18:1-7; compare also the matter of our 2 Chronicles 29:24). Images … groves …
high
places … altars.
BI, "Until they had utterly destroyed them all.
Utterly
Mark the word “utterly.” It is for want of that word that so many men have failed. Many
men have cut off the heads of weeds. Any man can do that. The weed is in the root, and
the root is not straight down in the earth, so that it can be taken out easily; after a certain
depth it ramifies, and care must be taken that we get out every fibre and filament, and
having got it out, turn it upside down, and let the sun do the rest. A man has undertaken
to abstain from some evil pursuit for a month: he has clipped off the top of the weed and
looks just as well as anybody else, but he is not; he has still the root in him, and that
must be taken out, though he be half murdered in the process. (J. Parker, D.D.)
Reform must lead to regeneration

To utterly destroy an idol first, even were it possible, would not be lasting. What must
come first in the order of time? Religious enthusiasm, religious conviction; deep, intense
spiritual fellowship with God; a look into heaven; vital sympathy with the Cross; a
purification of hand and life and tongue, and body, soul, and spirit, by the Passover
rightly eaten; and then what giants will go forth with axes of lightning to smite pillar and
asherah and idol and every vain thing. Men cannot strike finally if they sot only as
reformers. Reform is an active word, and is to be regarded with great favour, and is the
only word that is permissible under some circumstance; but the greater word is
regeneration. Reform that does not point to regeneration is a waxen flower that will melt
when the sun is well up in the heavens. (J. Parker, D. D.)
Reform
There are three effects which ought always to follow our solemn assembly on the Lord’s
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. Hezekiah’s 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.)
Contributions for Worship
2 Hezekiah assigned the priests and Levites to
divisions—each of them according to their duties
as priests or Levites—to offer burnt offerings and
fellowship offerings, to minister, to give thanks
and to sing praises at the gates of the Lord’s
dwelling.
BAR ES, "The tents - literally, “the camps.” The temple is called the “camp of
Yahweh” by an apt metaphor: the square enclosure, with its gates and stations, its

guards and porters, its reliefs, its orderly arrangement, and the tabernacle, or tent, of the
great commander in the midst, very much resembled a camp.
CLARKE, "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.
GILL, "And Hezekiah appointed the courses of the priests, and the Levites
after their courses,.... As they were fixed by David, and were in the times of
Jehoshaphat, and had been since interrupted, and which Hezekiah now restored, and
placed them in their regular order:
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; or camp of the Lord, where they were
posted, and lay as an host encamped, to keep the watch of the house of the Lord; the
priests, they were appointed to offer the sacrifices of every sort; the Levites to minister
to them in what they needed and required of them, and others of them to be singers in
time of service, and others to be porters at the gate.
HE RY 2-5, "II. Hezekiah revived and restored the courses of the priests and
Levites, which David had appointed and which had of late been put out of course, 2Ch_
31:2. The temple service was put into its proper method again, to run in the old channel.
Every man was made to know his work, his place, his time, and what was expected from
him. Note, Good order contributes much to the carrying on of a good work. The priests
were appointed in their courses for burnt-offerings and peace-offerings; the Levites in
their courses were some to minister to the priests, others to give thanks and praise. See
1Ch_23:4, 1Ch_23:5. And all this in the gates or courts of the tents of the Lord. The
temple is here called a tent because the temple privileges are movable things and this
temple was shortly to be removed.
III. He appropriated a branch of the revenue of his crown to the maintenance and
support of the altar. Though the people were to be at the charge of the daily offerings,
and those on the sabbaths, new moons, and feasts, yet, rather than they should be
burdened with the expense, he allowed out of his own estate, or out of his exchequer, for
all those offerings, 2Ch_31:3. It was a generous act of piety, wherein he consulted both
God's honour and his people's ease, as a faithful servant to him and a tender father to
them. Let princes and great men reckon that well bestowed, and set out to the best
interest, which they give for the support and encouragement of religion in their country.
IV. He issued out an order to the inhabitants of Jerusalem first, 2Ch_31:4 (that those
who were nearest the temple, and both saved and got by being so, might give a good
example to others), but which was afterwards extended to, or at least admitted by, the
cities of Judah, that they should carefully pay in their dues, according to the law, to the
priests and Levites. This had been long neglected, which made the work to be neglected
(for a scandalous maintenance makes a scandalous ministry); but Hezekiah, having
himself been liberal, might with a good grace require his subjects to be just to the temple
service. And observe the end he aims at in recovering and restoring to the priests and
Levites their portion, that they might be encouraged in the law of the Lord, in the study

of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers
should be not only maintained, but encouraged, that they should not only be kept to do
their work, but that they should also have wherewith to live comfortably, that they may
do it with cheerfulness. 2. Yet they are to be maintained, not in idleness, pride, and
luxury, but in the law of the Lord, in their observance of it themselves and in teaching
others the good knowledge of it.
JAMISO 2-5, "Hezekiah appointed the courses of the priests, etc. — 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, Num_28:4, 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 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 (Lev_2:11), such as honey (Margin, “dates”), were appropriated
to the priests (Num_18:12, Num_18:13; 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).
K&D, "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 (‫לל‬ְ‫ו‬ ‫לכה‬ are subordinated to ‫ישׁ‬ ִ‫א‬ 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.
BE SO , "2 Chronicles 31:2. In the gates of the tents of the Lord — That is, within
the gates of the house of the Lord: which is here called tents, either because all
houses are often so called, (see 19:9; 20:8; Psalm 79:25,) or because the host of the
Lord, the priests and Levites, encamped there, and kept their stations and orders
there by course: and perhaps also to intimate that it was shortly to be removed.
COFFMA , ""This paragraph pictures Hezekiah, not only as a second Solomon,
but as a second David."[1] There was a wholesale reordering of the religious life and
personnel of Israel. The freedom provided by these events gave the Levites time to

devote themselves to the Law of Jehovah, thus making it absolutely certain that
during the times of Josiah, less than seventy-five years later, there would be
countless persons left in Israel who were thoroughly familiar with the entire Mosaic
covenant and the precious "Book of Moses" that attended it. This effectively refutes
the notion that a reprobate priesthood could have gotten away with forging any
kind of a brand new religious constitution of Israel so soon afterward. It is this
mountain fact that leads the radical critics to write that, "The Chronicler writes (in
these chapters) much that is quite unhistorical."[2] Where is the proof that any of
this material is unhistorical? The only thing on earth that contradicts any of what is
written here is that favorite fairy tale of unbelievers frequently referred to as the D
Document. To allow that to be true is to allow that an HISTORICAL REPORT
(CHRO ICLES) can be nullified by an imaginary, fraudulent, and absolutely
U HISTORICAL REPORT. This writer cannot subscribe to any such proposition,
nor can he accept the allegation that any scientifically minded scholar could be
persuaded to do so.
ELLICOTT, "(2) The courses . . . their courses.—Hezekiah restored the system of
service in rotation, ascribed to David. (Comp. 2 Chronicles 8:14, “according to the
order of David.”)
Every man according to his service.—See the same phrase in umbers 7:5;
umbers 7:7. Literally, after the mouth (i.e., rule, prescription) of his service.
The priests and Levites.—Literally, to the priests and Levites. The words depend
upon those which immediately precede. LXX., καὶ τὰς ἐφηµερίας ἑκάστου κατὰ τὴν
ἑαυτοῦ λειτουργίαν τοῖς ἱερεῦσιν καὶ τοῖς λευίταις.
To minister . . . praise.—The chronicler’s usual definition of the Levitical functions.
In the gates . . . Lord.—Literally, in the gates of the camps of Jehovah. Comp. 1
Chronicles 9:18-19, where the phrase is explained.
GUZIK, "2. (2 Chronicles 31:2-3) The restoration and support of the regular
priestly work.
And Hezekiah appointed the divisions of the priests and the Levites according to
their divisions, each man according to his service, the priests and Levites for burnt
offerings and peace offerings, to serve, to give thanks, and to praise in the gates of
the camp of the LORD. The king also appointed a portion of his possessions for the
burnt offerings: for the morning and evening burnt offerings, the burnt offerings
for the Sabbaths and the ew Moons and the set feasts, as it is written in the Law of
the LORD.
a. And Hezekiah appointed the divisions of the priests and the Levites according to
their divisions: Hezekiah did not allow the recent Passover celebration to be a one-

time event. He followed up by the organization and institution of the regular priestly
service.
i. “The Hebrew for Hezekiah’s assigning the priests to divisions is definite: he
‘appointed THE divisions of the priests.’ He reestablished the twenty-four rotating
courses that had been set up by David (1 Chronicles 25) to insure orderly worship.”
(Payne)
b. For burnt offerings . . . to serve . . . to give thanks . . . and to praise in the gates:
This shows some of the duties of the priests and the Levites. Their work included the
administration of the sacrifices, general service, and worship.
i. In the gates of the camp of the LORD: “Of the temple, fitly compared to a camp,
for the watch and the ward there kept by the priests, and for the convention of the
people thither, as to their rendezvous, to pray, which is the chief service of our
spiritual warfare.” (Trapp)
c. The king also appointed a portion of his possessions: King Hezekiah was so
committed to the restoration of the proper priestly service that he personally
supported their work with a portion of his possessions.
PULPIT, "And Hezekiah appointed the courses. The twenty-fourth and following
two chapters of 1 Chronicles give in full the appointment and arrangement of these
courses, now again thrown out of order. Appointed; Hebrew, ‫ֵר‬‫מ‬ֲ‫ע‬ַ‫יּ‬ַ‫ו‬ . It is equivalent
to saying Hezekiah re-established the courses. Of the tents. The word is not "tents,"
but the expressive and emphatic "camps" ( ‫ֲגוֹת‬‫ח‬ַ‫מ‬ ). Order of the divinest kind,
discipline of the most perfect sort, are the glory of the temple and temple service of
old, of the Church, her ministers, her members, and all her pious work of more
modern date.
3 The king contributed from his own possessions
for the morning and evening burnt offerings and
for the burnt offerings on the Sabbaths, at the
ew Moons and at the appointed festivals as
written in the Law of the Lord.

BAR ES, "The king’s portion - Amid the general neglect of the observances
commanded by the Law, the tithe system had naturally fallen into disuse. Hezekiah
revived it; and, to encourage the people to give what was due, cheerfully set the example
of paying the full proportion from his own considerable possessions (compare 2Ch_
32:28-29). His tithe was, it seems, especially devoted to the purposes mentioned in this
verse (compare the marginal reference). There were needed for these purposes in the
course of the year nearly 1,100 lambs, 113 bullocks, 37 rams, and 30 goats, besides vast
quantities of flour, oil, and wine for the accompanying meat and drink offerings.
CLARKE, "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.
GILL, "He appointed also the king's portion of his substance,.... Out of his own
treasury, of his royal bounty, over and above what was usual for kings to give for their
own sacrifices, the treasury of the temple being exhausted, and the people being brought
into low circumstances in the last reign:
for the burnt offerings, to wit, for the morning and evening burnt offerings;
the daily sacrifice offered morning and evening, which had been neglected, but now
revived:
and the burnt offerings for the sabbaths, and for the new moons, and for the
set feasts; when beside the daily sacrifice there were additional ones: as it is written in
the law of the Lord; in Num_28:9.
HE RY, "III. He appropriated a branch of the revenue of his crown to the
maintenance and support of the altar. Though the people were to be at the charge of the
daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they
should be burdened with the expense, he allowed out of his own estate, or out of his
exchequer, for all those offerings, 2Ch_31:3. It was a generous act of piety, wherein he
consulted both God's honour and his people's ease, as a faithful servant to him and a
tender father to them. Let princes and great men reckon that well bestowed, and set out
to the best interest, which they give for the support and encouragement of religion in
their country.
K&D, "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.
BE SO , "2 Chronicles 31:3. The king’s portion of his substance, &c. — 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 cheerful attendance upon God’s service, he took the
burden upon himself.
ELLICOTT, "(3) He appointed also . . . set feasts.—Rather, And the king’s portion
(i.e., the part he contributed) from his property was for the burnt offerings—viz.,
for the burnt offerings of the morning and the evening, and the burnt offerings on
the Sabbath, and the new moons, the set feasts. The king gave the victims for the
sacrifices prescribed in umbers 28, 29, out of his own revenues. See the account of
his wealth (2 Chronicles 32:27-29). The “set feasts” were the three great festivals,
&c, enumerated in um. l.c.
PULPIT, "Also the king's portion of his substance; i.e. Hezekiah did not evade his
own responsibilities in the matter of contribution. His "port, on" was the tithe, and
he was evidently liable on "substance very much" (2 Chronicles 32:29). umbers
28:1-31; umbers 29:1-40 and Leviticus 23:1-44 give us the particulars of the
offerings and set feasts, respectively here alluded to, in their original prescription.
4 He ordered the people living in Jerusalem to
give the portion due the priests and Levites so
they could devote themselves to the Law of the
Lord.
BAR ES, "That they might be encouraged ... - i. e. to devote themselves wholly
to their proper work, the service of the sanctuary and the teaching of God’s Law 2Ch_
17:7-9, and not engage in secular occupations. Compare Neh_13:10-14.
GILL, "Moreover, he commanded the people that dwelt in Jerusalem to give
the portion of the priests and the Levites,.... What was assigned unto them by the
law of God by tithes, firstfruits, &c.
that they might be encouraged in the law of the Lord; in the study of it; that they
might gain greater knowledge of it themselves, and be better able to instruct the people,
which of late had been much neglected; and that they might be more at leisure for such
service, and be free from all worldly business, care, and distraction of mind, was the

design of this edict.
HE RY, "IV. He issued out an order to the inhabitants of Jerusalem first, 2Ch_31:4
(that those who were nearest the temple, and both saved and got by being so, might give
a good example to others), but which was afterwards extended to, or at least admitted
by, the cities of Judah, that they should carefully pay in their dues, according to the law,
to the priests and Levites. This had been long neglected, which made the work to be
neglected (for a scandalous maintenance makes a scandalous ministry); but Hezekiah,
having himself been liberal, might with a good grace require his subjects to be just to the
temple service. And observe the end he aims at in recovering and restoring to the priests
and Levites their portion, that they might be encouraged in the law of the Lord, in the
study of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers
should be not only maintained, but encouraged, that they should not only be kept to do
their work, but that they should also have wherewith to live comfortably, that they may
do it with cheerfulness. 2. Yet they are to be maintained, not in idleness, pride, and
luxury, but in the law of the Lord, in their observance of it themselves and in teaching
others the good knowledge of it.
K&D, "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.
BE SO , "2 Chronicles 31:4. That they might be encouraged in the law of the Lord
— Freed 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.
ELLICOTT, "(4) Moreover.—Literally, And he said to the people, to wit, to the
dwellers in Jerusalem. (Comp. 2 Chronicles 24:8; 1 Chronicles 21:17.)
The portion of the priests and the Levites.—The firstfruits and tithes, ordained in
Exodus 23:19; Leviticus 27:30-33; umbers 18:12; umbers 18:20-24; Deufc. 26
That they might be encouraged in the law.—Rather, that they might stick fast unto
the law. For this use of châdzaq, comp. 2 Samuel 18:9, “his head stuck fast in the
terebinth.” The meaning is, that they might be enabled to devote themselves wholly
and solely to their religious duties, without being distracted by any secular anxieties.
(See ehemiah 13:10, “And I perceived that the portions of the Levites had not been
given, for the Levites and the singers that did the work were fled every one to his
field.”)

GUZIK, "3. (2 Chronicles 31:4-5) The tithe is commanded and brought.
Moreover he commanded the people who dwelt in Jerusalem to contribute support
for the priests and the Levites, that they might devote themselves to the Law of the
LORD. As soon as the commandment was circulated, the children of Israel brought
in abundance the firstfruits of grain and wine, oil and honey, and of all the produce
of the field; and they brought in abundantly the tithe of everything.
a. Moreover he commanded the people who dwelt in Jerusalem to contribute
support for the priests and the Levites: King Hezekiah did not present this as an
option for the people of Judah. They were commanded to fulfill their obligations
under the Law of Moses to support the priesthood through their tithes ( umbers
18:21-24).
i. As God said in umbers 18:21, I have given the children of Levi all the tithes in
Israel. God commanded the tithes (a giving of ten percent of one’s income) be given
to the Levites for their support. This establishes the principle that the tithes belong
to God (He said I have given, so they are His to give), but He gave them to the
Levites.
ii. When an Israelite failed to give their tithe, they were not robbing the Levite -
though the money ended up with them. They were robbing God (Malachi 3:8-10),
because God received the tithe from the giver, and He gave it to the Levite.
iii. Some today think the tithe, since it went to support the Levites (who were, in a
sense, government workers in ancient Israel), is covered by government taxes of
today, and that free-will giving mentioned in the Old Testament answers to the ew
Testament emphasis on giving. We can say that the ew Testament nowhere
specifically commands tithing, but it certainly does speak of it in a positive light, if it
is done with a right heart (Luke 11:42).
iv. It is also important to understand that tithing is not a principle dependent on the
Mosaic Law; as Hebrews 7:5-9 explains, tithing was practiced and honored by God
before the Law of Moses.
v. What the ew Testament does speak with great clarity on is the principle of
giving; that giving should be regular, planned, proportional, and private (1
Corinthians 16:1-4); that it must be generous, freely given, and cheerful (2
Corinthians 9).
vi. Since the ew Testament doesn’t emphasize tithing, one might not be strict on it
for Christians (though some Christians do argue against tithing on the basis of self-
interest); but since giving is to be proportional, we should be giving some percentage
- and ten percent is a good benchmark - and starting place! For some to give ten
percent is nowhere near enough; for others, at their present time, five percent may
be a massive step of faith.

vii. If our question is, “How little can I give and still be pleasing to God?” our heart
isn’t in the right place at all. We should have the attitude of some early Christians,
who essentially said: “We’re not under the tithe - we can give more!” Giving and
financial management is a spiritual issue, not just a financial one (Luke 16:11).
b. That they might devote themselves to the Law of the LORD: This reminds us of
another duty of the Levites, beyond what was mentioned in 2 Chronicles 31:2 - the
study and teaching of the Law of the LORD. The support of the Levites through the
tithes of the people enabled this.
i. This is much the same principle as what Paul wrote in 1 Timothy 5:17-18 : Let the
elders who rule well be counted worthy of double honor, especially those who labor
in the word and doctrine. For the Scripture says, “You shall not muzzle an ox while
it treads out the grain,” and, “The laborer is worthy of his wages.”
c. As soon as the commandment was circulated . . . they brought in abundantly the
tithe of everything: The response of the people was impressive. Instead of thinking
of reasons why this command did not apply to them or excuses to relieve themselves
of the obligation, they brought in abundantly the tithe of everything.
i. “The firstfruits were the priests prerogative ( umbers 18:12-13), but the tithe,
whether of crops and fruit or the herds was presented to the Levites ( umbers
18:21; cf. Leviticus 27:30-33).” (Selman)
PULPIT, "He commanded … to give the portion of the priests … that they might be
encouraged. Hezekiah's object was to send impulses of energy through the whole
nation. The portions here spoken of are described originally in Exodus 23:19;
umbers 18:11-27; Deuteronomy 14:22, Deuteronomy 14:23. After our word
"encouraged," we may probably supply the words "to teach;" for see our ell
Deuteronomy 17:9.
5 As soon as the order went out, the Israelites
generously gave the firstfruits of their grain, new
wine, olive oil and honey and all that the fields
produced. They brought a great amount, a tithe of
everything.

BAR ES, "Honey - See the margin. It is doubtful whether bee-honey was liable to
first-fruits. The sort here intended may therefore be that which, according to Josephus,
was manufactured from dates.
CLARKE, "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.
GILL, "And as soon as the commandment came abroad,.... Not only was
published in the city of Jerusalem, but the report of it, or rather that itself, was spread
throughout the cities of Judah:
the children of Israel brought in abundance the firstfruits of corn, wine, and
oil, and honey; the three first of these are expressed in the law, Deu_18:4 but not
honey; wherefore the Targum here, and the Jewish writers in general, interpret it of the
"dubsa" of the palm tree, as they call it, the fruit and liquor of that, which is of a sweet
taste, and which the Scenite Arabs called "dabusa", as Pliny (w) from Juba relates; for so
it should be read, and not "dabulan" or "dablan", as in some copies: but though honey
was forbid to be used in sacrifice, it was not forbidden to be eaten; and as the land of
Judea abounded with honey, properly so called, the priests might have the firstfruits of
that as of other liquors; See Gill on Deu_8:8,
and of all the increase of the field; of the trees of it, vines, fig trees, pomegranates,
&c. as Kimchi:
and the tithe of all things; even of herbs, as the same writer, and so the Talmud (x),
which were free from tithes by the law, see Mat_23:23,
brought they in abundantly; even of all that their vineyards, oliveyards, and fields
produced.
HE RY 5-10, "V. The people thereupon brought in their tithes very readily. They
wanted nothing but to be called upon; and therefore, as soon as the commandment
came abroad, the first-fruits and all the holy things were duly brought in, 2Ch_31:5,
2Ch_31:6. What the priests had occasion for, for themselves and their families, they
made use of, and the overplus was laid in heaps, 2Ch_31:6. All harvest-time they were
increasing these heaps, as the fruits of the earth were gathered in; for God was to have

his dues out of them all. Though a prescription may be pleaded for a modus decimandi -
tenth proportion, yet it cannot be pleaded pro non decminado - for the omission of the
tenth. When harvest ended they finished their heaps, 2Ch_31:7. Now here we have, 1.
The account given to Hezekiah concerning those heaps. He questioned the priests and
Levites concerning them, why they did not use what was paid in, but hoarded it up thus,
(2Ch_31:9), to which it was answered that they had made use of all they had occasion
for, for the maintenance of themselves and their families and for their winter store, and
that this was that which was left over and above, 2Ch_31:10. They did not hoard these
heaps for covetousness, but to show what plentiful provision God by his law had made
for them, if they could but have it collected and brought in, and that those who
conscientiously give God his dues out of their estates bring a blessing upon all they have:
Since they began to bring in the offerings the Lord has blessed his people. See for this
Hag_2:19. “Try me,” says God, “if you will not otherwise trust me, whether, upon your
bringing the tithes into the store-house, you have not a blessing poured out upon you,”
Mal_3:10, Mal_3:11; Eze_44:30. 2. The acknowledgment which the king and princes
made of it, 2Ch_31:8. They gave thanks to God for his good providence, which gave
them something to bring, and his good grace, which gave them hearts to bring it. And
they also blessed the people, that is, commended them for their doing well now, without
reproaching them for their former neglects. It is observable that after they had tasted the
sweetness of God's ordinance, in the late comfortable passover, they were thus free in
maintaining the temple service. Those that experience the benefit of a settled ministry
will not grudge the expense of it.
K&D, "2Ch_31:5-6
When the word (the royal command) went forth (spread abroad), the Israelites brought
in abundance the first-fruits which had been assigned to the priests (2Ch_18:12.), and
the tithes, which were paid to the whole tribe of Levi (Num_18:21-24). ‫ל‬ ֵ‫א‬ ָ‫ר‬ ְ‫שׂ‬ִ‫י‬ ‫י‬ֵ‫נ‬ ְ , 2Ch_
31:6, are not the inhabitants of the northern kingdom, but the Israelites who had
emigrated from that kingdom into Judah (as 2Ch_30:25; 2Ch_11:16; 2Ch_10:17). ‫ים‬ ִ‫שׁ‬ ָ‫ד‬ ָ‫ק‬
‫ר‬ ֵ‫שׂ‬ ֲ‫ע‬ ַ‫,מ‬ the tenth from the holy gifts which were consecrated to Jahve, is surprising, since
in the law, Num_18:8., it is not the tenth of the consecrated gifts which is spoken of, but
only ‫ים‬ ִ‫שׁ‬ ָ‫ד‬ ֳ ַ‫ה‬ ‫ּות‬‫מ‬‫רוּ‬ ְ‫ת‬ (Num_18:19). Proceeding upon the assumption that all ‫קדשׁים‬ which
were consecrated to Jahve were given over to the tribe of Levi, Bertheau finds no
correspondence between the law and the statement of our verse, that the tenth of the
holy things was given, and points out that the lxx seem to have read ‫ים‬ ִ‫שׁ‬ ָ ֲ‫ה‬ְ‫ו‬ ‫ז‬ ֵ‫ע‬ָ‫ו‬ instead of
‫קדשׁים‬ m`sr, without, however, himself deciding in favour of that reading. But the lxx
have rendered the words hmqdsym ‫קדשׁים‬ ‫קדשׁים‬ by ᅚπιδέκατα αᅶγራν, καᆳ ᅧγίασαν, and
consequently cannot have read ‫ז‬ ֵ‫ע‬ָ‫ו‬ for ‫ר‬ ֵ‫שׂ‬ ֲ‫ע‬ ַ‫,מ‬ since in their translation epide'kata
corresponds to m`sr. But the deviation of the statement in our verse from the law, Num
18, arises partly from an incorrect or inexact interpretation of the provisions of the law,
Num_18:8. In the law, ‫קדשׁים‬ as such were not assigned to the tribe of Levi, or more
correctly to the priests (Aaron and his sons), but only the ‫ים‬ ִ‫שׁ‬ ָ‫ד‬ ֳ‫ל־ק‬ ָ‫כ‬ ְ‫ל‬ ‫ּות‬‫מ‬‫רוּ‬ ְ , the heave-
offerings of all the holy gifts of the sons of Israel, i.e., the pieces or parts of the sacrificial
gifts of the Israelites which were not burnt upon the altar, consequently the greater part
of the meal, and oil, and flesh of the oblations, the sin-offerings, the trespass-offerings,

and of the peace-offerings, the wave-breast and wave-thigh, and whatever else was
waved in wave-offerings; see on Num_18:8. These Therumoth of the consecrated gifts
are in our verse designated ‫ים‬ ִ‫שׁ‬ ָ‫ד‬ ָ‫ק‬ ‫ר‬ ֵ‫שׂ‬ ֲ‫ע‬ ַ‫,מ‬ because they were only a fragment of that which
was consecrated to the Lord, just as the tenth was a fragment of the whole herd, and of
the field produce. The statement of our verse, therefore, differs only in expression from
the prescription of the law, but in substance it completely agrees with it. ‫ער‬ ‫ּות‬‫מ‬ ֵ‫ר‬ ֲ‫ע‬ ‫נוּ‬ ְ ִ ַ‫,ו‬
and they made many heaps, i.e., they brought the first-fruits and tithes in heaps.
BE SO , "2 Chronicles 31:5. As soon as the commandment came abroad — Either,
1st, As soon as the report of this command of the king was known abroad in other
parts; or, 2d, As soon as the king had enlarged and extended that command to all
the parts of his kingdom, which (2 Chronicles 31:4) was confined to them that dwelt
in Jerusalem. Honey — Or dates, as the Hebrew writers generally understand the
word ‫,דבשׁ‬ debash, in this place, a name which was given to them because of the
sweetness of their taste, in some sort resembling honey. For the law requires no
tithes but those of the fruits of trees, or of the earth, or of beasts.
ELLICOTT, "(5) And . . . came abroad.—Literally, And when the word broke
forth—i.e., spread abroad.
The children of Israel.—Here the people of Jerusalem, who in the chronicler’s day
had a preeminent right to the name. (See on next verse.) The firstfruits were for the
priests ( umbers 18:12, seq., where the oil, wine, and wheat are specified).
And the tithe . . . abundantly.—For the Levites ( umbers 18:21-24).
PULPIT, "Honey; Hebrew, ‫ַשׁ‬‫ב‬ְ‫דּ‬ . This is no doubt the proper word for the honey of
bees, for see 14:8-18; 1 Samuel 14:27; Psalms 19:11, and many other passages. It is
not certain, however, that the word did not cover other sweet preparations, as
probably in Genesis 43:11; Ezekiel 27:17. The alternative reading, "dates," has thus
come into the margin, but on very insufficient title, as, while there is doubt as to
whether the honey of bees was generally tithed, there is none at all that the people's
pious zeal might prompt them to bring tithe of it voluntarily, among other things,
that they at any time held in honour and had in abundance.
6 The people of Israel and Judah who lived in the
towns of Judah also brought a tithe of their herds
and flocks and a tithe of the holy things dedicated
to the Lord their God, and they piled them in

heaps.
BAR ES, "By “the children of Israel” in 2Ch_31:5, seem to be intended the
inhabitants of Jerusalem only (see 2Ch_31:4); by “the children of Israel and Judah that
dwelt in the cities of Judah” in this verse, seem to be meant the Jews of the country
districts and the Israelites who dwelt among them 2Ch_30:25. Of these two classes, the
first brought both first-fruits and tithes of “all things;” while the others, who had not
been included in the command 2Ch_31:4, brought in first-fruits and paid the tithe of
sheep and oxen only, and of the things which they had vowed to God.
GILL, "And concerning the children of Israel and Judah, that dwelt in the
cities of Judah,.... As for the supplement "concerning", I see no need of it; the sense is,
that when the king's edict was known by the inhabitants of the cities in the country, as
well as at Jerusalem:
they also brought in the tithes of oxen, and sheep; according to the law in Lev_
27:32.
and the tithe of holy things, which were consecrated unto the Lord their
God; which Jarchi understands of the second tithe the Levites were to give to the
priests; but Kimchi of things consecrated to sacred uses, and no longer for their own,
and which were even free from tithing:
and laid them by heaps: heaps upon heaps, such large quantities were brought in.
HE RY 6-10, "V. The people thereupon brought in their tithes very readily. They
wanted nothing but to be called upon; and therefore, as soon as the commandment
came abroad, the first-fruits and all the holy things were duly brought in, 2Ch_31:5,
2Ch_31:6. What the priests had occasion for, for themselves and their families, they
made use of, and the overplus was laid in heaps, 2Ch_31:6. All harvest-time they were
increasing these heaps, as the fruits of the earth were gathered in; for God was to have
his dues out of them all. Though a prescription may be pleaded for a modus decimandi -
tenth proportion, yet it cannot be pleaded pro non decminado - for the omission of the
tenth. When harvest ended they finished their heaps, 2Ch_31:7. Now here we have, 1.
The account given to Hezekiah concerning those heaps. He questioned the priests and
Levites concerning them, why they did not use what was paid in, but hoarded it up thus,
(2Ch_31:9), to which it was answered that they had made use of all they had occasion
for, for the maintenance of themselves and their families and for their winter store, and
that this was that which was left over and above, 2Ch_31:10. They did not hoard these
heaps for covetousness, but to show what plentiful provision God by his law had made
for them, if they could but have it collected and brought in, and that those who
conscientiously give God his dues out of their estates bring a blessing upon all they have:
Since they began to bring in the offerings the Lord has blessed his people. See for this
Hag_2:19. “Try me,” says God, “if you will not otherwise trust me, whether, upon your

bringing the tithes into the store-house, you have not a blessing poured out upon you,”
Mal_3:10, Mal_3:11; Eze_44:30. 2. The acknowledgment which the king and princes
made of it, 2Ch_31:8. They gave thanks to God for his good providence, which gave
them something to bring, and his good grace, which gave them hearts to bring it. And
they also blessed the people, that is, commended them for their doing well now, without
reproaching them for their former neglects. It is observable that after they had tasted the
sweetness of God's ordinance, in the late comfortable passover, they were thus free in
maintaining the temple service. Those that experience the benefit of a settled ministry
will not grudge the expense of it.
BE SO , "2 Chronicles 31:6-7. They brought in the tithe of oxen and sheep —
They not only brought in the same tithe which the dwellers in Jerusalem did,
namely, 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 term cities of Judah, are comprehended the suburbs and territories
belonging to them. And the tithe of holy things — That is, of all holy things, which
were consecrated to the Lord — Whether by vow, or voluntary promise, or
otherwise; as the tithes of gain by merchandise, or spoils of war, Genesis 14:20;
Genesis 28:22; umbers 31:28-30. And laid them by heaps — What the priests and
Levites had occasion for, they made use of, and the overplus was laid in heaps. In
the third month they began — Of the sacred year, in which month their harvest
began. And finished them in the seventh month — In which their harvest ended,
and the feast of tabernacles was kept.
ELLICOTT, "(6) Concerning.—Omit.
The children of Israel and Judah, that dwelt in the cities of Judah.—Contrasted
with “the children of Israel” who dwelt in Jerusalem (2 Chronicles 31:5). “The
children of Israel that dwelt in the cities of Judah” are evidently those who had left
the northern kingdom to settle in the south. (Comp. 2 Chronicles 10:17; 2
Chronicles 11:16; 2 Chronicles 30:25.)
The tithe of holy things.—This expression is assumed to be equivalent to “the heave
offerings of the holy things” ( umbers 18:19), which denotes such portions of the
sacrificial gifts as were not consumed upon the altar. Taken literally, “tithe of things
consecrated” would be a very surprising, as it is a wholly isolated, expression.
The present text of the LXX. appears to contain, not a trace of a different reading,
but simply an old error of transcription, suggested probably by the words
immediately preceding; for its rendering is, “and tithes of goats” ( αἰ γῶν for ἀγίων).
The Syriac paraphrases freely, but the Vulgate follows the Hebrew (décimas
sanctorum). (See also ote on 2 Chronicles 31:10; 2 Chronicles 31:12.) There is
probably a lacuna in the text.
And laid them by heaps.—Literally, and made heaps heaps—i.e., many heaps.
(Comp.Vulg., “fecerunt acervos plurimos.”)

GUZIK, "B. The distribution and blessing of the tithe.
1. (2 Chronicles 31:6-10) The reception of the tithes.
And the children of Israel and Judah, who dwelt in the cities of Judah, brought the
tithe of oxen and sheep; also the tithe of holy things which were consecrated to the
LORD their God they laid in heaps. In the third month they began laying them in
heaps, and they finished in the seventh month. And when Hezekiah and the leaders
came and saw the heaps, they blessed the LORD and His people Israel. Then
Hezekiah questioned the priests and the Levites concerning the heaps. And Azariah
the chief priest, from the house of Zadok, answered him and said, “Since the people
began to bring the offerings into the house of the LORD, we have had enough to eat
and have plenty left, for the LORD has blessed His people; and what is left is this
great abundance.”
a. In the third month they began laying them in heaps: The giving of tithes was so
abundant that it took four months to simply receive all the gifts. o wonder
Hezekiah and the leaders blessed the LORD and His people Israel when they saw
the evidence of generous giving.
i. “They blessed the Lord; both for giving such plentiful provisions to his land in
this year, and for giving his people such liberal and pious hearts towards this good
work.” (Poole)
ii. Their happiness was not only because it meant that there would be plenty for the
priests and Levites, it also showed that the Spirit of God was working powerfully in
the people of Israel.
iii. The tithe of holy things: “The tithe of the holy or dedicated things probably
refers to gifts made by the Levites to the priest from what they themselves had
received.” (Selman)
b. Since the people began to bring the offerings into the house of the LORD, we have
had enough to eat and have plenty left: The priests and Levites had long been
neglected, and now they had plenty.
PULPIT, "That dwelt in the cities of Judah. As 2 Chronicles 31:4 and 2 Chronicles
31:5 referred to the dwellers in Jerusalem, so this verse tells of the dwellers in other
cities, villages, etc; of the surrounding country (so 2 Chronicles 30:25). Their tithes
of holy things probably denote the "heave offerings" of Aaron ( umbers 18:8; for
other references to the matter of this verse, see Le 27:30; Deuteronomy 14:28).

7 They began doing this in the third month and
finished in the seventh month.
BAR ES, "The third month - Compare 2Ch_29:3; 2Ch_30:2, 2Ch_30:13. The
events hitherto described - the destruction of the high places, the re-appointment of the
courses, and the re-establishment of the tithes followed so closely upon the Passover,
that a month had not elapsed from the conclusion of the Feast before the gifts began to
pour in. In the seventh month the harvest was completed; and the last tithes and first-
fruits of the year would naturally come in then.
CLARKE, "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 2Ch_31:10.
GILL, "In the third month they began to lay the foundation of the heaps.....
The month Sivan, as the Targum, in which month was the feast of Pentecost, called the
feast of the harvest, Exo_23:16, for then barley harvest was ended, and wheat harvest
began, and the firstfruits were brought:
and finished them in the seventh month; the month Tisri, as the Targum, in which
was the feast of tabernacles, sometimes called the feast of ingathering, of the fruits of the
earth, the wine, oil, &c. and so a proper time for bringing the tithes of all.
K&D, "2Ch_31:7
In the third month, consequently immediately at the end of the grain harvest, they
commenced to found the heaps (to lay the foundation of the heaps); and in the seventh
month, i.e., at the end of the fruit and wine harvest, they completed them (the heaps). In
the third month fell pentecost, or the harvest feast; in the seventh, the feast of
tabernacles, after the gathering in of all the fruits. ‫ּוד‬ ‫י‬ ִ‫ל‬ has Daghesh in ‫,ס‬ because this
verb in the imperf. assimilates its ‫י‬ like ‫נ‬ to the second radical, and the infinitive is
formed after the imperf.; cf. Ew. §245, a.
ELLICOTT, "(7) In the third month.—And so at the end of wheat-harvest, the

third month (Sivan) answering to our May—June. Pentecost, the Feast of Harvest,
or Firstfruits, fell in this month.
To lay the foundation.—To found, or lay. Heb., lîsôd, a curious form only met with
here. (Comp. lîsôd, Isaiah 51:16.)
In the seventh month.—Tisri (September to October), in which was held the great
Feast of Tabernacles, after all the fruits had been gathered in, and the vintage was
over.
PULPIT, "The third month … the heaps … the seventh month. The grain harvest
closed with the Feast of Weeks, about the sixth day of the third month so that tithe
in kind would be paid. The seventh month brought the Feast of Ingathering, when
the vintage was over. For illustration of the despatch with which Hezekiah
proceeded in his reforming works, comp. our 2 Chronicles 29:3; 2 Chronicles 30:2, 2
Chronicles 30:13.
8 When Hezekiah and his officials came and saw
the heaps, they praised the Lord and blessed his
people Israel.
GILL, "And when Hezekiah and the princes came and saw the heaps,.... Of
the tithes and firstfruits:
they blessed the Lord; for the great increase of the fruits of the earth, and for making
the people so willing to bring in the dues to the priests and Levites:
and his people Israel; wished all happiness and prosperity to them, being found in
the way of their duty.
HE RY, "2Ch_31:8-10
When Hezekiah and the priests saw these heaps, they praised the Lord and His people
Israel.
The employment and storing of these gifts, 2Ch_31:9-19. - 2Ch_31:9. Hezekiah

questioned (‫ּשׁ‬‫ר‬ ְ‫ד‬ִ‫)י‬ the priests and Levites concerning the heaps, i.e., not as to whether
they were sufficient for the support of the priests and Levites, but as to how it happened
that such masses had been heaped up. Thereupon Azariah the high priest (hardly the
Azariah mentioned 2Ch_26:17, who forty years before tried to prevent Uzziah from
pressing into the holy place), of the house of Zadok, answered him: Since they began to
bring (‫יא‬ ִ‫ב‬ ָ‫ל‬ for ‫יא‬ ִ‫ב‬ ֲ‫ה‬ ְ‫)ל‬ the heave-offerings into the house of the Lord, we have eaten and
satisfied ourselves, and have left in plenty. The infin. absol. ‫ר‬ ֵ‫ּות‬‫ה‬ְ‫ו‬ ַ‫ּוע‬‫ב‬ ָ‫שׂ‬ְ‫ו‬ ‫ּול‬‫כ‬ፎ stand in
animated speech instead of the first pers. plur. perf. From the same animation arises the
construction of ‫ּון‬‫מ‬ ָ‫ה‬ ֶ‫ת־ה‬ ֶ‫א‬ with ‫ר‬ ָ‫ּות‬ ַ‫;ה‬ for “that which is left” signifies, and we have left this
quantity here.
K&D, "2Ch_31:8-10
When Hezekiah and the priests saw these heaps, they praised the Lord and His people
Israel.
The employment and storing of these gifts, 2Ch_31:9-19. - 2Ch_31:9. Hezekiah
questioned (‫ּשׁ‬‫ר‬ ְ‫ד‬ִ‫)י‬ the priests and Levites concerning the heaps, i.e., not as to whether
they were sufficient for the support of the priests and Levites, but as to how it happened
that such masses had been heaped up. Thereupon Azariah the high priest (hardly the
Azariah mentioned 2Ch_26:17, who forty years before tried to prevent Uzziah from
pressing into the holy place), of the house of Zadok, answered him: Since they began to
bring (‫יא‬ ִ‫ב‬ ָ‫ל‬ for ‫יא‬ ִ‫ב‬ ֲ‫ה‬ ְ‫)ל‬ the heave-offerings into the house of the Lord, we have eaten and
satisfied ourselves, and have left in plenty. The infin. absol. ‫ר‬ ֵ‫ּות‬‫ה‬ְ‫ו‬ ַ‫ּוע‬‫ב‬ ָ‫שׂ‬ְ‫ו‬ ‫ּול‬‫כ‬ፎ stand in
animated speech instead of the first pers. plur. perf. From the same animation arises the
construction of ‫ּון‬‫מ‬ ָ‫ה‬ ֶ‫ת־ה‬ ֶ‫א‬ with ‫ר‬ ָ‫ּות‬ ַ‫;ה‬ for “that which is left” signifies, and we have left this
quantity here.
BE SO , "2 Chronicles 31:8. They 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.
9 Hezekiah asked the priests and Levites about
the heaps;
BAR ES, "“Hezekiah questioned” in order to know whether the ministering priests
and Levites had had their maintenance out of the tithes, and whether the accumulation

which he saw was clear surplus.
GILL, "Then Hezekiah questioned with the priests and the Levites
concerning the heaps. How they came to be so large, or why they let them lie where
they did.
JAMISO , "Hezekiah questioned with the priests and the Levites
concerning the heaps — The object of his inquiries was to ascertain whether the
supplies afforded the prospect of a sufficient maintenance for the members of the sacred
order.
K&D, "
BE SO ,, "2 Chronicles 31:9-10. Hezekiah questioned with the priests, &c. — How
it came to pass that no more of their provision was spent, and that there remained
yet such great heaps of it? The chief priest answered, Since the people began to
bring the offerings — Which they did from the beginning of the harvest, according
to the custom; we have had enough to eat — We have made use of all we had
occasion for, for the maintenance of ourselves and families. And we have not
hoarded these heaps for covetousness, but to show what plentiful provision God has
made for us. For the Lord hath blessed his people — In an extraordinary degree.
ELLICOTT, "(9) Then Hezekiah questioned with the priests and the Levites.—And
Hezekiah asked the priests, &c. The construction is dârash ‘al. (Comp. 2 Samuel
11:3; 1 Samuel 28:7.) The king wished to know how it was the heaps of offerings
were so large.
10 and Azariah the chief priest, from the family of
Zadok, answered, “Since the people began to
bring their contributions to the temple of the
Lord, we have had enough to eat and plenty to
spare, because the Lord has blessed his people,
and this great amount is left over.”

BAR ES, "If this Azariah was the same as he who resisted Uzziah 2Ch_26:17-20, he
must have held his office at least 33 years. Compare 2Ch_27:1; 2Ch_28:1.
The Lord hath blessed his people - i. e. God has made the harvest unusually
abundant, and hence the great amount of tithes and first-fruits.
GILL, "And Azariah the chief priest of the house of Zadok answered him,....
Who was the high priest of the family of Eleazar, in the line of Zadok, made high priest
in Solomon's time, when Abiathar was thrust out; Jarchi takes him to be the same
Azariah that was in the days of Uzziah, 2Ch_26:17,
and said, since the people began to bring the offerings into the house of the
Lord we have had enough to eat, and have left plenty; which were now four
mouths since; and the priests and Levites, and their families, had partaken of them, and
eat to satiety, and yet there was great plenty remaining:
for the Lord hath blessed his people: the Targum is,"the Word of the Lord has
blessed them,''given them large crops this year, and a ready willing mind to bring in
what is due for the service of the temple:
and that which is left is this great store; the heaps the king and princes saw, and
inquired about; or what is left is for the great multitude of the priests and Levites, and
their families, both at Jerusalem, and in the cities in the country; so Kimchi interprets it.
JAMISO , "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.
ELLICOTT, "(10) Azariah.—Possibly the Azariah of 2 Chronicles 26:17. If not, he
is otherwise unknown.
Since the people began to bring the offerings.—Since they began to bring the
Tĕrûmâh: a word which the Authorised Version usually renders “heave offering.”
(See ote on 2 Chronicles 31:6.)
To bring.—In the Hebrew a contracted form, recurring in Jeremiah 39:7.
We have had enough to eat, and have left plenty.—Literally, Eating and being
satisfied, and leaving over, even unto abundance (exclamatory infinitives). (Comp.
Hosea 4:2 for this construction.)

The Lord hath blessed his people.—So that they were able to give liberally.
That which is left.—After the maintenance o£ the priests has been subtracted.
This great store.—In the Hebrew these words are in the accusative case. Probably,
therefore, the right reading is, “and there is left this great store” (omitting the
article, and reading wĕ-nôthâr, with Kamp-hausen).
Chambers.—Cells; lĕshâkôth. (See otes on 1 Chronicles 9:26; 1 Chronicles 23:28.)
The preparation intended is probably nothing but the clearance and cleansing of
some of these cells for the reception of the stores.
PULPIT, "Azariah … chief priest of the house of Zadok. Though this Azariah be of
the house of Zadok, he is not of the line of Jozadak; and we cannot be certain that
he is one with him of 2 Chronicles 26:17, 2 Chronicles 26:20; in which case his
grandson Jotham (2 Chronicles 27:1) would be grandfather of Hezekiah, inferring a
long term both for his office and his life.
11 Hezekiah gave orders to prepare storerooms in
the temple of the Lord, and this was done.
CLARKE, "To prepare chambers - To make granaries to lay up this
superabundance.
GILL, "Then Hezekiah commanded to prepare chambers in the house of the
Lord,.... Either to build new ones, or fit up those that were built:
and they prepared them; got them ready to lay up the stores in.
HE RY 11-19, "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 (2Ch_31:11), and into them the

offerings were brought and there kept under lock and key, 2Ch_31:12, 2Ch_31:13.
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 (2Ch_
31:14), 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 (2Ch_31:18) 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 (2Ch_31:15), 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, 2Ch_31:16.
(3.) Even the Levites from twenty years old and upwards had their share, 2Ch_31:17. (4.)
The wives and children of the priests and Levites had a comfortable maintenance out of
those offerings, 2Ch_31:18. 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, 2Ch_31:19. Those also had their share who
were inhabitants of the villages, though they might be supposed to live at a less expense.
JAMISO 11-18, "2Ch_31:11-19. Hezekiah appoints officers to dispose of the tithes.
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 Num_4:3; Num_28:24; 1Ch_23:24). But,

besides, provision was also made for their wives, daughters, and servants.
K&D, "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 ‫ין‬ ִ‫כ‬ ָ‫ה‬ may signify either. Into these cells they brought
the ‫ה‬ ָ‫רוּמ‬ ְ , which here denotes the first-fruits (cf. 2Ch_31:5), the tithes, and the dedicated
things, ‫ה‬ָ‫מוּנ‬ ֱ‫א‬ ֶ , with fidelity, cf. 2Ch_19:9. ‫ם‬ ֶ‫יה‬ ֵ‫ל‬ ֲ‫,ע‬ over them (the first-fruits, etc.) the
Levite Cononiah was set as ruler (inspector), and his brother Shimei as second ruler
(‫ה‬ֶ‫נ‬ ְ‫שׁ‬ ִ‫.)מ‬
COFFMA , "The historicity and accuracy of this account is evident in the very
nature of it, there being no earthly explanation of such a paragraph as this
otherwise. Only those blinded by some false theory could view this as anything other
than historical material. The mention of all these names could not be a forgery,
because the Jews knew too much about their genealogies (even down to and
including the times of Jesus Christ) to have allowed such a thing. This account was
written by the Chronicler about the time of the end of the Babylonian captivity; and
the author followed very closely the records before his eyes. Furthermore, in
instances where we are able to find parallel accounts in other Scriptures, we are
impressed with the fact that the Chronicler's accounts are always reconcilable with
the parallels.
GUZIK, "2. (2 Chronicles 31:11-19) The administration of the tithes.
ow Hezekiah commanded them to prepare rooms in the house of the LORD, and
they prepared them. Then they faithfully brought in the offerings, the tithes, and the
dedicated things; Cononiah the Levite had charge of them, and Shimei his brother
was the next. Jehiel, Azaziah, ahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah,
Mahath, and Benaiah were overseers under the hand of Cononiah and Shimei his
brother, at the commandment of Hezekiah the king and Azariah the ruler of the
house of God. Kore the son of Imnah the Levite, the keeper of the East Gate, was
over the freewill offerings to God, to distribute the offerings of the LORD and the
most holy things. And under him were Eden, Miniamin, Jeshua, Shemaiah,
Amariah, and Shecaniah, his faithful assistants in the cities of the priests, to
distribute allotments to their brethren by divisions, to the great as well as the small.
Besides those males from three years old and up who were written in the genealogy,
they distributed to everyone who entered the house of the LORD his daily portion
for the work of his service, by his division, and to the priests who were written in the
genealogy according to their father’s house, and to the Levites from twenty years
old and up according to their work, by their divisions, and to all who were written
in the genealogy; their little ones and their wives, their sons and daughters, the

whole company of them; for in their faithfulness they sanctified themselves in
holiness. Also for the sons of Aaron the priests, who were in the fields of the
common-lands of their cities, in every single city, there were men who were
designated by name to distribute portions to all the males among the priests and to
all who were listed by genealogies among the Levites.
a. Hezekiah commanded them to prepare rooms in the house of the LORD: King
Hezekiah was wise enough to know that it was important to properly manage the
generous gifts of God’s people. They were concerned to do everything faithfully, out
of respect to both God and His people who generously gave.
b. Cononiah the Levite had charge of them: Hezekiah put faithful men in positions
of responsibility and accountability over these tithes. The king knew that faithful
administration is promoted when people are accountable as overseers.
i. “Good planning and the implementation of adequate supporting structures
provide a framework in which wholehearted and meaningful worship can take
place. Hezekiah therefore prepared storerooms to receive the gifts, and various
officials were appointed to collect and distribute them.” (Selman)
c. They distributed to everyone who entered the house of the LORD his daily
portion for the work of his service: The tithes were used to support those who did
the work of ministry unto the LORD and His people (and of course, to support their
families as well).
i. “This is alleged as a reason why their wives and children were provided for out of
the holy things, because they sequestered themselves from worldly affairs, by which
they might otherwise have provided for their families, and entirely devoted
themselves to holy administrations.” (Poole)
ii. “Moses had ordered that the Levites should not begin their labour till they were
thirty years of age: but David changed this order, and obliged them to begin at
twenty.” (Clarke)
12 Then they faithfully brought in the
contributions, tithes and dedicated gifts.
Konaniah, a Levite, was the overseer in charge of
these things, and his brother Shimei was next in
rank.

CLARKE, "Shimei - was the next - He was assistant to Cononiah.
GILL, "And brought in the offerings, and the tithes, and the dedicated
things, faithfully,.... Kept nothing back for their own private use, but faithfully
delivered in and laid up the whole that was brought which remained; this was done by
the priests and Levites, in whose hands and care they were:
over which Cononiah the Levite was ruler, and Shimei his brother was the
next; these two had the charge and care of the whole, the one as deputy to the other.
COKE, "2 Chronicles 31:12. The dedicated things faithfully— The dedicated things
for a deposit. Houbigant; who observes, that Miniamin in the 15th verse should be
read Benjamin.
ELLICOTT, "(12) The offerings.—The Terûmah (heave offering; see ote on 2
Chronicles 31:6) and the tithe, and the holy things (2 Chronicles 31:6). Terûmah
seems to mean the firstfruits hero (2 Chronicles 31:5).
Faithfully.—With faithfulness, or honesty (2 Chronicles 19:9).
Over which.—And over them—i.e., the stores.
Shimei.—2 Chronicles 29:14.
The next.—Second in charge (mishnèh). The name Cononiah is, in the Hebrew text,
Kânanyâhû; in the margin, Kûnanyâhû. The former is correct (Iahu hath
established).
13 Jehiel, Azaziah, ahath, Asahel, Jerimoth,
Jozabad, Eliel, Ismakiah, Mahath and Benaiah
were assistants of Konaniah and Shimei his

brother. All these served by appointment of King
Hezekiah and Azariah the official in charge of the
temple of God.
GILL, "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,.... These ten
were assistants to the other two, were under them, and at their command, and were to
be ready at hand to do what they should order and direct them:
at the commandment of Hezekiah the king, and Azariah the ruler of the
house of God; these were fixed in their post under the other two by the king and the
high priest, to whom also the other two were accountable.
K&D, "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. ‫ד‬ ַ‫ק‬ ְ‫פ‬ ִ‫מ‬ ְ 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.
BE SO , "2 Chronicles 31:13. Were overseers under Cononiah and Shimei, &c. —
To dispose of those provisions by their direction, and to be accountable to them
therein. Azariah the ruler of the house of God — Either the supreme ruler, the high-
priest, or the chief ruler under him, and in his stead, being appointed by him to
inspect the work.
ELLICOTT, "(13) And Jehiel . . . were overseers.— othing is known of these ten

Levitical officers; though some of the names occur elsewhere—e.g., Jehiel and
Mahath in 2 Chronicles 29:12; 2 Chronicles 29:14.
Under the hand of Cononiah.—Or, at the side of . . . (miyyad . . .) The phrase means
“under Cononiah’s orders.”
At the commandment of Hezekiah.—An unusual meaning of miphqäd, which in 1
Chronicles 21:5 denotes census. LXX., καθὼς προσέταξεν εζεκιας.
Ruler (nagîd) of the house of God.—Comp. 1 Chronicles 9:11. Azariah was named
in 2 Chronicles 31:10, supra.
14 Kore son of Imnah the Levite, keeper of the
East Gate, was in charge of the freewill offerings
given to God, distributing the contributions made
to the Lord and also the consecrated gifts.
BAR ES, "The porter toward the east - i. e. the chief door-keeper at the east
gate, where the proper number of the porters was six 1Ch_26:17.
The most holy things - The sin-offerings and trespass-offerings Lev_6:25; Lev_7:1-
6.
GILL, "And Kore the son of Imnah the Levite, the porter towards the east,....
At the east gate of the temple; see 1Ch_26:17.
was over the freewill offerings of God, to distribute the oblations of the
Lord; to the priests and Levites, for whose use they were; or to deliver out the fine flour,
oil, and wine, and frankincense, for the meat and drink offerings:
and the most holy things; which belonged to the priests only to eat of, as the
remainder of the meat offerings, the sin and trespass offerings, and the shewbread.
BE SO , "2 Chronicles 31:14-15. The porter toward the east — At the east gate of

the Lord’s house; of which see 2 Chronicles 23:5. To distribute the oblations —
To the priests and Levites, to whom they were appropriated by God; and the most
holy things — The remainders of the free-will-offerings, the sin- offerings, and
trespass-offerings, and the show-bread; to see that all had a competent maintenance
for themselves and their families. And next him were Eden, &c. — These were
intrusted with receiving and distributing the several portions belonging to the
priests, who abode in their several cities, while their brethren came up to Jerusalem.
ELLICOTT, "(14) The porter toward the east.—Compare 1 Chronicles 9:18. Korê
had charge of “the freewill offerings of God,” or voluntary gifts (Deuteronomy
12:17); and it was his duty “to distribute the oblations of the Lord and the most holy
things" to the priests.
To distribute the oblations.—To give the Terûmah of Jehovah—i.e., the portion of
the offerings which, though consecrated to Jehovah, was transferred by Him to the
priests (Leviticus 7:14; Leviticus 7:32; Leviticus 10:14-15).
And the most holy things—i.e., that part of the sin and trespass offerings (Leviticus
6:10; Leviticus 6:22; Leviticus 7:6) and of the meat offerings (Leviticus 2:3;
Leviticus 2:10) which were to be eaten by the priests in the sanctuary.
15 Eden, Miniamin, Jeshua, Shemaiah, Amariah
and Shekaniah assisted him faithfully in the towns
of the priests, distributing to their fellow priests
according to their divisions, old and young alike.
BAR ES, "The cities of the priests - i. e. the Levitical cities (compare marginal
reference). Of these, some had gone to decay, while others, as Libnah and Beth-shemesh
2Ch_21:10; 2Ch_28:18, had been lost, so that the original number, thirteen, was now,
apparently, reduced to six.
In their set office - Rather, as in marg. These six Levites were stationed at the

Levitical cities, with the trust following committed to them.
CLARKE, "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.
GILL, "And next to him were Eden and Mijamin, and Jeshua, and
Shemaiah, Amariah, and Shecaniah,.... As Kore was the principal, and his business
lay chiefly with the priests in the temple, and in Jerusalem, these men under him were
employed in distributing to the priests:
in the cities of the priests; in the several parts of the country:
in their set office; or faithfully:
to give to their brethren by courses, as well to the great as to the small; to
communicate of the stores under their hands, according to their several courses, both
priests and Levites, and to all in their families, small and great.
K&D, "2Ch_31:15-16
At his hand (‫ּו‬‫ד‬ָ‫י‬ ‫ל‬ ַ‫ע‬ = ‫ד‬ַ ִ‫,מ‬ 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 ‫ת‬ ֵ‫ת‬ ָ‫,ל‬ 2Ch_31:15, is not to be taken straightway from the objects mentioned
with ‫ת‬ ֵ‫ת‬ ָ‫ל‬ 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 ‫ת‬ ֵ‫ת‬ ָ‫ל‬ to the ‫ים‬ ִ‫ּה‬‫ל‬ ֱ‫א‬ ָ‫ה‬
‫ּות‬‫ב‬ ְ‫ד‬ִ‫;נ‬ 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 ‫ת‬ ֵ‫ת‬ ָ‫,ל‬
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|‫ּות‬‫ק‬ ְ‫ל‬ ְ‫ח‬ ַ‫מ‬ ‫ם‬ ֶ‫יה‬ ֵ‫ח‬ ֲ‫א‬ 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.” ‫ּו‬‫מ‬‫ּו‬‫י‬ ְ
‫ּום‬‫י‬‫ר־‬ ַ‫ב‬ ְ 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.
ELLICOTT, "(15) ext him.—By his hand (‘al yâdô). (Comp. 1 Chronicles 25:2-3.)
The meaning is, “subordinate to him.”
The six Levites here named as under the direction of Korê had the duty of
distributing a proper share of the firstfruits, tithes, and dedicated things to their
brethren residing in the sacerdotal cities, where they themselves were stationed.
In their set office.—It seems better to connect the phrase so rendered with the
following verb: “honestly to give” (comp. 2 Chronicles 31:12). So Vulg.: “ut fideliter
distribuèrent fratribus suis partes,” &c. Others render be’emûnah, “in trust.”
Their brethren by courses.—Rather, their brethren in the courses—i.e., those
members of the Levitical classes who, not being on duty at the Temple, were
dwelling in their towns; and those who were past service, and young children.
Great . . . small.—Older . . . younger.
PULPIT, "Eden … Shemaiah (see 2 Chronicles 29:12,2 Chronicles 29:14). In the
cities (see Joshua 21:19). In their set office; i.e. in their appointed duty. The word
( ‫ָה‬‫נ‬‫מוּ‬ֱ‫ֶא‬‫בּ‬ ) here used bespeaks the important and trustworthy nature of the duty
committed to those spoken of, and probably betrays the fact that the duty had not
always in the past been honestly discharged (see same word in 2 Chronicles 31:12).
16 In addition, they distributed to the males three
years old or more whose names were in the
genealogical records—all who would enter the
temple of the Lord to perform the daily duties of

their various tasks, according to their
responsibilities and their divisions.
BAR ES, "Beside their genealogy of males ... - Some translate it: “Excepting
the list of males,” etc. i. e. they distributed to all the members of the priestly families,
excepting to those who at the time were performing the duties of their office at
Jerusalem. These persons no doubt obtained their share at the temple itself.
GILL, "Beside their genealogy of males, from three years old and
upwards,.... Their office was not only to give to the priests, but to those of their males
in their genealogy, who were three years old and upwards; for under that age, according
to Kimchi, they were not fit to come into the temple; nor have they knowledge to keep
what is put into their hands; nor fit to handle offerings, lest they should defile them; but
at that age they might be taught how to hold them, and be used to it; but as for females,
he says, they were not admitted at any age:
even unto everyone that entereth into the house of the Lord; of the said age,
and in the genealogy and register of the priests:
his daily portion for their service in their charges, according to their
courses; food for every day, in consideration of their service in their several wards,
according to their courses in turn.
BE SO , "2 Chronicles 31:16. From three years old and upward — To whom a
portion of these things was allotted, as is here implied. Unto every one that entereth
into the house of the Lord — That were capable of entering thither and doing
service there, which they were at twenty years old, as is expressed here, 2 Chronicles
31:17, and 1 Chronicles 23:24, through the whole company of the priests and
Levites.
COKE, "2 Chronicles 31:16. Besides their genealogy of males— With whom,
moreover, were numbered their sons: and so in the 17th and 18th verses. The last
clause of the 18th verse Houbigant renders thus: Because the sacred gifts were
committed to their trust.
REFLECTIO S.—1st, The gracious impression that God had made on the people's
hearts ended not with the ordinance from whence they came; but they continued to
make their profiting appear,

2 chronicles 31 commentary

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to 2 chronicles 31 commentary

Similar to 2 chronicles 31 commentary (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

2 chronicles 31 commentary