2 Chronicles 29:1–36

29:3–4 The Hebrew word order emphasizes Hezekiah’s prompt initiative: “He, in the first year of his reign, in the first month opened the doors.” Further, the sentence ends with a wordplay on his name, (ye)khizqiyyahu: “he repaired them” translates a form of khazaq (“be strong, strengthen”; cf. five further instances of the verb in the Hezekiah account: v. 34: “helped”; 31:4: “give themselves”; 32:5 [2x]: “work resolutely,” “strengthened”; 32:7: “be strong”). A similar dating for the rituals of purifying the sanctuary and Passover (29:20–30:27) is seen in Ezekiel’s renewed temple regulations (Ezek. 45:18–21).

Door opening and repairing was a powerful expression of Hezekiah’s leadership in desiring to serve the Lord, but as king he could not enter. The work now had to be done by “the priests and Levites,” directed by the king.

29:5–11 Hezekiah’s speech is carefully constructed, essentially serving as a sermon with references to the past, application, and exhortation (cf. Section Overview of 13:1–14:1). He began and concluded with direct appeals, “Hear me, Levites!” (29:5) and “My sons” (v. 11), each with a command introduced by “now”: “Now consecrate yourselves, and consecrate the house of the Lord” and “Do not now be negligent.” The rationale includes three points (vv. 6–10), each introduced by a marker: (1) “For our fathers have been unfaithful” (maʻal; cf. 28:19, 22), leading to God’s “wrath” (29:6–8; as it had for the north, 28:13); (2) “For behold,” the results are before “your own eyes” in the deaths and captives (29:8, 9); and (3) “Now” Hezekiah himself pledges loyalty to the Lord so that “his fierce anger may turn away” (v. 10).²

The appeal to “Levites” here includes “priests” (v. 16). All were first to “consecrate [“sanctify”] yourselves” (cf. v. 34; 30:15, 24; 31:17–18) before “consecrating” the temple. Apart from 26:18 and 36:14, all instances of “consecrate” in Chronicles are in the accounts of David, Solomon, Hezekiah, and Josiah, another link between these four kings.³ The task was concisely concentrated in the removal of “filth” due to actions in Ahaz’s reign, to be followed by the restoration of worship activity (lamps lit, incense burnt, and burnt offerings offered).

In the Chronicler’s choice of words, postexilic readers could see a message for their own situation. The strong word “filth” (describing ritual uncleanness; e.g., Lev. 15:19–33; Ezek. 7:19, 20; only here in Chronicles) also describes Jerusalem and Judah at the time of the exile (cf. Lam. 1:17; Ezek. 36:17; Zech. 13:1). And while the descriptions of 2 Chronicles 29:9 are of Ahaz’s reign (28:5–8, 17–18), the wording of verse 8, “an object of horror, of astonishment, and of hissing,” matches exactly Jeremiah’s description of the later destruction of Jerusalem (Jer. 29:18).⁴ Readers could also “see with your own eyes.” Contemporary relevance is explicit in the LXX addition to verse 9: “in a land not their own, which even now is the case” (NETS).

“My sons” in an address to a group is unique here to the OT and reflects the close partnership as Hezekiah urged them to join with him in what “is in my heart” (cf. 2 Chron. 31:21). Above all, this task was given by God: “you” are the ones “the Lord has chosen” specifically to “minister in his presence” (i.e., now in the temple; cf. 1 Chron. 15:2; 23:13; a link with David; also Deut. 10:8; 18:1, 5). “Make offerings” will be expanded later but refers specifically to priestly tasks (Hb. qatar is used of “burning incense” [cf. Uzziah; 2 Chron. 26:16–18] but also more generally of “burning an offering”). “Consecrating” is the means to continuing ministry.

29:12–19 The cleansing and consecrating of “the house of the Lord” was completed in fifteen days, so a report could be given to Hezekiah on the sixteenth day (v. 17). Not only was this what “the king had commanded,” but it accorded with the “words of the Lord” (v. 15). All “consecrated themselves” and were then involved in “cleansing” (the negative action of removing uncleanness) and “consecrating” (a positive “making holy,” bringing in objects Ahaz had removed). As in Mosaic law, only “the priests” entered the temple proper (the “inner part” may refer to the sanctuary itself or to the Most Holy Place⁵). The Levites outside in the court were then able to carry away into the Kidron Valley the unclean objects (cf. 15:16; 30:14) and would also have carried to the sanctuary the “utensils that King Ahaz discarded” (the Levites were responsible for the inventory of utensils and other items; 1 Chron. 9:28–32). Detailing of cleansing and consecrating the “utensils that King Ahaz discarded” finds an echo in the experience of the postexilic community, for these items were what survived the later temple destruction and exile (2 Chron. 36:18; Dan. 5:2–4, 22–23; Ezra 1:7–11).

Two representatives from each Levitical grouping took the lead (2 Chron. 29:12–14): Kohathites, sons of Merari, and Gershonites were the three well-known clans (1 Chronicles 6; 23–27); the family of Elizaphan, a Kohathite, was virtually a fourth clan (Num. 3:30; 1 Chron. 15:8); and Asaph, Heman, and Jeduthun were the three divisions of singers appointed by David (1 Chronicles 25; cf. 1 Chron. 15:5–10: Hebron and Uzziel are now replaced by the singers). The Kohathites may be listed first because priests came from this clan (cf. Ex. 6:16–25; 1 Chron. 6:1–30). The naming of seven groups may signify wholeness, all groups responding to Hezekiah’s charge, “Do not now be negligent” (2 Chron. 29:11; cf. “seven” four times in v. 21).

Finally (vv. 18–19) the Levites spoke of completion as they reported to the king. “We have cleansed all the house of the Lord. . . . All the utensils . . . we have made ready and consecrated.” The scene is set for the “altar of the Lord” to be used again for offerings.

29:20–30 Hezekiah “rose early,” a common time for activity in the Middle East and an idiom for earnest purpose without delay (cf. 20:20; Gen. 19:27; 20:8; 21:14; 2 Kings 6:15; etc.). The “officials” he gathered would be the key leaders in the city (cf. 2 Chron. 29:23, 28: “assembly”; 1:2; 1 Chron. 28:1). From now on they would share with Hezekiah in the ceremony (2 Chron. 29:21: “they”; v. 23: “the king and the assembly, and they”; v. 28: “the whole assembly worshiped”; v. 30: “Hezekiah the king and the officials commanded”), relevant as an example for the postexilic community, which, although lacking a king, does have key people. While priests and Levites had particular responsibilities, the support and encouragement of community leaders was essential.

Different sacrifices were then offered. The “seven bulls, seven rams, seven lambs” were used for the “burnt offerings”: in accordance with the legislation in Leviticus 1, the king and officials slaughtered the animals (“they”; 2 Chron. 29:22), and the priests threw the blood against the altar (v. 22) before the animals were “burnt” (v. 27). The “seven male goats” were used for the “sin offering” (as in Leviticus 4–5), which could also be termed the “purification offering,” removing every stain (Lev. 16:19).⁶ All dimensions of the community life were now covered: the royal house, the temple, and the nation. As in Leviticus 16:20–21, the “atonement” was “for all Israel” (emphasized by Hb. word order and repetition: “. . . make atonement for all Israel. . . . made for all Israel”).

As elsewhere, the Chronicler details arrangements for Levitical music: sacrifices and music belong together as a whole—animals and praise were offered at the same time (2 Chron. 29:27–28). Hezekiah acted in accord with Davidic authority and Davidic instruments (“David” is mentioned four times in vv. 25–30; cf. 1 Chron. 16:4–7; 25:1–31; 2 Chron. 5:12–13), here affirmed to have the Lord’s authority through prophets (29:25–26). The words the Levites used (v. 30) probably alluded to the many psalms carrying David’s or Asaph’s name (cf. comments on 1 Chron. 16:1–42). While priests and Levites may have been at the fore in the activity of offering and praise, “the whole assembly” were more than spectators. Their involvement is repeated for emphasis: “The whole assembly worshiped. . . . The king and all who were present with him bowed themselves and worshiped. . . . They [including Levites] bowed down and worshiped” (2 Chron. 29:28–30).

29:31–36 Joyful festivities continued, again with Hezekiah’s lead. Through the previous offerings the people as a whole had “now consecrated yourselves” (lit., “filled your hand”; cf. comment on 1 Chron. 29:1–5). Now they were encouraged to bring an enormous amount of “sacrifices” (zebakh refers generally to sacrifices eaten by offerers) and “thank offerings” (including “peace [or “fellowship”] offerings”; 2 Chron. 29:35), in addition to “burnt offerings.” In the midst of a narrative of corporate activity, personal response was specific: “all who were of a willing heart.” Some priests were tardy in consecrating themselves, so the Chronicler presents the Levites as an example (possibly important for his hearers). It is unclear why only priests were skinning the animals (contrast Lev. 1:6), but now the Levites helped. Twice in this section emphasis is upon “heart” attitude (2 Chron. 29:31, 34), as it will be later in the relaxing of cleansing requirements for the ensuing Passover (30:17–19).

The restoration concluded with joy. The temple was fully cleansed and functioning, with priests, Levites, and worshipers all active in sacrifices and praise. Now it could be said, “Thus the service of the house of the Lord was restored [kun, “established, prepared”; cf. 8:16 at the end of Solomon’s work and in 35:10, 16 for Josiah’s preparation for the Passover after temple restoration].” In the following verse, “God had provided” translates another form of kun. The speed of restoration was evidence that, while the king had given the lead and the people, Levites, and priests had responded, this was all God’s enabling provision. The solid basis for “rejoicing” (cf. 29:30: “gladness”) is not human willingness but the grace of God that enables all.