2 Chronicles 31:2–21

31:2 Restoring the “service of the house of the Lord” (29:35) meant resuming the arrangement of “divisions” of priests and Levites, each with its own responsibilities for offerings and praise. The unusual phrase “the gates of the camp of the Lord” recalls the tabernacle, thus serving as a reminder of continuity with the wilderness tradition (Num. 2:17; cf. 1 Chron. 9:18–19).

31:3–4 As had Solomon, so now Hezekiah provided the burnt offerings for the different occasions specified by the law (cf. 2:4; cf. Numbers 28–29). For their part, the people had to bring what was due for the day-to-day support of priests and Levites so that “they might give themselves [khazaq, “be strong, hold firmly”; cf. comment on 2 Chron. 29:3–4] to the Law of the Lord,” set free to devote themselves to their God-given tasks. A similar separation of responsibilities of king and people is seen in the requirement for the new temple in Ezekiel 45:17, 19–20. That this is a general ancient Near Eastern practice may be seen in Darius’s orders for the second temple (Ezra 6:9–10), although later all had become the people’s responsibility (Neh. 10:32–39; 12:44).

31:5–10 The people’s response was enthusiastic, “as soon as the command was spread abroad.” Further, as they fulfilled their specific responsibilities for the livelihood of priests and Levites, the provision proved to be in great abundance, exceeding what was required (“have plenty left . . . large amount left”). Such an outcome not only reflected obedience but was possible because first “the Lord had blessed his people” (cf. Deut. 16:17). Comprehensive involvement is seen in the literary variation: “the people who lived in Jerusalem” (2 Chron. 31:4), “the people [bene, “sons”] of Israel” (v. 5), and “the people [bene] of Israel and Judah who lived in the cities of Judah” (v. 6); all together are “his people [ʻam] Israel” (v. 8). Further, while Hezekiah gave the orders (v. 4) and “questioned the priests and the Levites” (v. 9), “Hezekiah and the princes” together “blessed the Lord and his people Israel” (v. 8). While king and chief priest took leadership (vv. 10, 13), priests, Levites, and “Israel” each were actively participating through their varied responsibilities.

All of the law’s specifications were met. The “firstfruits” supported the priests, while “tithes” were for the Levites (Num. 18:12–24). The “dedicated [“consecrated”] things” (cf. Num. 18:8) are varied: e.g., firstborns (Num. 18:15–17), vows (Lev. 27:2–13), and dedicated items (Lev. 27:14–25). The timing of bringing the abundance matched the agricultural calendar: the “third month” was at the completion of the general harvest and the time of the Feast of Weeks, while the “seventh month” marked the completion of the grape, fig, and olive harvests, celebrated with the Feast of Ingathering/Tabernacles. These and the Passover were the three feasts at which all were to come to the temple (Ex. 23:14–17). By not naming the feasts, the Chronicler places the focus on the bringing of offerings, firstfruits, and tithes.

31:11–19 David had assigned Levitical arrangements for oversight of the “treasuries,” containing “dedicated gifts” for the temple building and maintenance (1 Chron. 26:20–28); here focus is on continuing equitable provision for priests, Levites, and their families. First, “chambers” at the temple were prepared to receive and distribute offerings (2 Chron. 31:11; cf. 1 Chron. 9:26; 28:11). Then twelve people were assigned to manage the chambers (2 Chron. 31:12–13), appointed jointly by king and chief priest (v. 13). Kore, a gatekeeper, was assigned to “apportion” among the families of priests and Levites, assisted by six others. (The listing of names at this time of reform can be compared with lists in 1 Chronicles 23–26; 2 Chron. 17:7–8.) Priests were enrolled by genealogy (those under three were not yet weaned, thus requiring no provision), while Levites were enrolled by “divisions,” with differing service (1 Chron. 23:3–6; on service beginning when “twenty years old,” and thus when possibly having children, cf. comment on 1 Chron. 23:24–32). Again arrangements were comprehensive, involving those living “in the several cities” and those “in the fields of common land” (2 Chron. 31:19), “every” priest and “every” enrolled Levite.

Three times the work is said to be done “faithfully” (vv. 12, 15, 18). The Hebrew term ʼemunah occurs in specific contexts in Chronicles, referring mainly to “trust(worthiness), honesty, conscientiousness” in matters of handling resources (also 34:12; 1 Chron. 9:22, 26, 31; cf. 2 Kings 12:15; 22:7; Neh. 13:13). Such a quality is an outworking of sincere, intentional commitment to God and so also is expressed in “keeping [oneself] holy” (2 Chron. 31:18). Elsewhere in Chronicles it describes Hezekiah’s activity “before the Lord his God” (v. 20) and judicial decisions “in the fear of the Lord” (19:9).

31:20–21 The reforms of chapters 29–31, evaluated in these two verses, are the Chronicler’s extensive replacement of the brief description of reforms in 2 Kings 18:4, 6. Instead of mentioning Hezekiah’s destruction of “the bronze serpent that Moses had made, for . . . the people of Israel had made offerings to it” (2 Kings 18:4), he presents what is important for his hearers: the positive replacement with right worship that conforms to “the law and the commandments.” Rather than looking to a material object Moses had made, the people were to make their offerings at the “house of God” and to support the priests and Levites in accordance with the “Law of the Lord” (2 Chron. 31:3, 4). Focus was to be on obeying the written law “given through Moses” (34:14; cf. 30:16), not worshiping an object he had made.¹

Hezekiah provides an example of what it means to do “what was good and right and faithful before the Lord, . . . seeking his God.” He went beyond words to action (forms of ʻasah, “do, make,” occur four times in 31:20–21), for it was “with all his heart.” This led to “prospering,” not only for an individual but for the Lord’s “people” (cf. v. 10; comment on 1 Chron. 22:11–16).