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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 29:20–36. His three-level outline is real structure in the source text, so it is rendered as structure.
The temple being cleansed, we have here an account of the good use that was immediately made of it. A solemn assembly was called to meet the king at the temple, the very next day (Ch2 29:20); and very glad, no doubt, all the good people in Jerusalem were, when it was said, Let us go up to the house of the Lord, Psa 122:1. As soon as Hezekiah heard that the temple was ready for him he lost no time, but made it appear that he was ready for it. He rose early to go up to the house of the Lord, earlier on that day than on other days, to show that his heart was upon his work there. Now this day's work was to look two ways: -
I.Atonement must be made for the sins of the last reign.
They thought it not enough to lament and forsake those sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon but in and through Christ, who was made sin (that is, a sin-offering) for us. No peace but through his blood, no, not for penitents. Observe,
1.The sin-offering was for the kingdom, for the sanctuary, and for Judah (Ch2 29:21), that is, to make atonement for the sins of princes, priests, and people, for they had all corrupted their way. The law of Moses appointed sacrifices to make atonement for the sins of the whole congregation (Lev 4:13, Lev 4:14; Num 15:24, Num 15:25), that the national judgments which their national sins deserved might be turned away. For this purpose we must now have an eye to Christ the great propitiation, as well as for the remission and salvation of particular persons.
2.The law appointed only one goat for a sin-offering, as on the day of atonement (Lev 16:15) and on such extraordinary occasions as this, Num 15:24. But they here offered seven (Ch2 29:21), because the sins of the congregation had been very great and long continued in. Seven is a number of perfection. Our great sin-offering is but one, yet that one perfects for ever those that are sanctified.
3.The king and the congregation (that is, the representatives of the congregation) laid their hands on the heads of the goats that were for the sin-offering (Ch2 29:23), thereby owning themselves guilty before God and expressing their desire that the guilt of the sinner might be transferred to the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, Rom 5:11.
4.Burnt-offerings were offered with the sin-offerings, seven bullocks, seven rams, and seven lambs. The intention of the burnt-offerings was to give glory to the God of Israel, whom they owned as the only true God, which it was proper to do at the same time that they were by the sin-offering making atonement for their offences. The blood of those, as well as of the sin-offering, was sprinkled upon the altar (Ch2 29:22), to make reconciliation for all Israel (Ch2 29:24), and not for Judah only. Christ is a propitiation, not for the sins of Israel only, but of the whole world, Jo1 2:1, Jo1 2:2.
5.While the offerings were burning upon the altar the Levites sang the song of the Lord (Ch2 29:27), the Psalms composed by David and Asaph (Ch2 29:30), accompanied by the musical instruments which God by his prophets had commanded the use of (Ch2 29:25), and which had been long neglected. Even sorrow for sin must not put us out of tune for praising God. By faith we must rejoice in Christ Jesus as our righteousness; and our prayers and praises must ascend with his offering, to be accepted only in virtue of it.
6.The king and all the congregation testified their consent to and concurrence in all that was done, by bowing their heads and worshipping, expressing an awful veneration of the divine Majesty, by postures of adoration. This is taken notice of, Ch2 29:28-30. It is not enough for us to be where God is worshipped, if we do not ourselves worship him, and that not with bodily exercise only, which profits little, but with the heart.
II.The solemnities of this day did likewise look forward.
The temple service was to be set up again, that it might be continually kept up; and this Hezekiah calls them to, Ch2 29:31. "Now that you have consecrated yourselves to the Lord - have both made an atonement and made a covenant by sacrifice, are solemnly reconciled and engaged to him - now come near, and bring sacrifices." Note, Our covenant with God must be pursued and improved in communion with him. Having consecrated ourselves, in the first place, to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. Now, in this work, it was found.
1.That the people were free. Being called to it by the king, they brought in their offerings, though not in such abundance as in the glorious days of Solomon (for Judah was now diminished, impoverished, and brought low), but according to what they had, and as much as one could expect considering their poverty and the great decay of piety among them.
(1.)Some were so generous as to bring burnt-offerings, which were wholly consumed to the honour of God, and of which the offerer had no part. Of this sort there were seventy bullocks, 100 rams, and 200 lambs, Ch2 29:32.
(2.)Others brought peace-offerings and thank-offerings, the fat of which was burnt upon the altar, and the flesh divided between the priests and the offerers, Ch2 29:35. Of this sort there were 600 oxen and 3000 sheep, Ch2 29:33. Perhaps the remembrance of their sin in sacrificing on the high places made them more willing to bring their sacrifices now to God's altar.
2.That the priests were few, too few for the service, Ch2 29:34. Many of them, it is likely, were suspended and laid aside as polluted and uncanonical, for having sacrificed to idols in the last reign, and the rest had not the zeal that one might have expected upon such an occasion. They thought that the king needed not to be so forward, that there was no necessity for such haste in opening the doors of the temple, and therefore they took no care to sanctify themselves, and being unsanctified, and so unqualified, they made that their excuse for being absent from the service; as if their offence would be their defence. It is recorded here, to the perpetual shame of the priests, that, though they were so well provided for out of the offerings of the Lord made by fire, yet they did not mind their business. Here was work to do, and there wanted proper hands to do it.
3.That the Levites were forward. They had been more upright in heart to sanctify themselves than the priests (Ch2 29:34), were better affected to the work and better prepared and qualified for it. This was their praise, and, in recompence for it, they had the honour to be employed in that which was the priests' work: they helped them to flay the offerings. This was not according to the law (Lev 1:5, Lev 1:6), but the irregularity was dispensed with in cases of necessity, and thus encouragement was given to the faithful zealous Levites and a just disgrace put upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration was abundantly made up in their eminent qualifications of skill and will to do the work.
4.That all were pleased. The king and all the people rejoiced in this blessed turn of affairs and the new face of religion which the kingdom had put on, Ch2 29:36. Two things in this matter pleased them: - (1.) That it was soon brought about: The thing was done suddenly, in a little time, with a great deal of ease, and without any opposition. Those that go about the work of God in faith and with resolution will find that there is not that difficulty in it which they sometimes imagine, but it will be a pleasing surprise to them to see how soon it is done. (2.) That the hand of God was plainly in it: God had prepared the people by the secret influences of his grace, so that many of those who had in the last reign doted on the idolatrous altars were now as much in love with God's altar. This change, which God wrought on their minds, did very much expedite and facilitate the work. Let magistrates and ministers do their part towards the reforming of a land, and ascribe to him the glory of what is done, especially when it is done suddenly and is a pleasing surprise. This is the Lord's doing, and it is marvellous.
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Summary
Second Chronicles 29:22 meticulously describes the initial, crucial phase of King Hezekiah's comprehensive Temple purification and re-consecration, specifically detailing the execution of the sin offerings. It recounts the methodical slaughter of bullocks, rams, and lambs, followed by the priests' ritualistic reception and precise sprinkling of their blood upon the altar. This act was foundational to the Old Covenant sacrificial system, signifying profound atonement for the nation's sin and the ceremonial purification of the sacred space, thereby meticulously restoring proper worship after a period of profound national apostasy and defilement under King Ahaz.
Context
Literary Context
This verse is deeply embedded within the detailed narrative of King Hezekiah's radical religious reforms, which commenced immediately at the dawn of his reign, as chronicled in 2 Chronicles 29. Following the profound spiritual decline and rampant idolatry that characterized his father Ahaz's rule, Hezekiah swiftly prioritized the restoration of proper worship to Yahweh. The preceding passages (2 Chronicles 29:3-19) meticulously describe the cleansing and sanctification of the Temple itself, along with the purification of the Levites and priests, who had become defiled and neglected their sacred duties. Verses 2 Chronicles 29:20-21 then detail Hezekiah's specific command for sin offerings—seven bullocks, seven rams, seven lambs, and seven he-goats—intended to atone for the kingdom, the sanctuary, and Judah. Verse 22, therefore, initiates the practical, ritualistic execution of these vital sacrifices, specifically focusing on the bullocks, rams, and lambs, thereby establishing the precise pattern that continues through the subsequent verses, culminating in the burnt offerings and the exuberant celebration of the people (2 Chronicles 29:27-36). This meticulous description profoundly underscores both the gravity of the defilement that had occurred and the thoroughness required for national reconciliation with God.
Historical & Cultural Context
King Hezekiah ascended the throne of Judah around 715 BC, inheriting a kingdom profoundly scarred by the deep apostasy of his father, Ahaz. Ahaz had not merely tolerated but actively promoted pagan worship, even going so far as to close the doors of the Temple and deface its sacred articles (2 Chronicles 28:24). This tumultuous period was further marked by the pervasive influence of Assyrian dominance, which frequently imposed or encouraged religious syncretism in its vassal states. Within this precarious historical context, Hezekiah's reforms represented a remarkably bold act of national repentance and a decisive reassertion of Judah's exclusive covenant relationship with Yahweh. The intricate sacrificial system detailed in 2 Chronicles 29:22 was absolutely central to ancient Israelite worship, precisely as prescribed in the Mosaic Law, notably in passages concerning the sin offering (Leviticus 4). The ritualistic sprinkling of blood on the altar was a critical, non-negotiable component of the sin offering, profoundly symbolizing the life given in exchange for sin and the purification of the sacred space, thereby rendering it fit for God's holy presence. This ritual was understood not as merely symbolic, but as effecting genuine atonement and cleansing, an essential practice for a people acutely aware of God's absolute holiness and their own pervasive sinfulness.
Key Themes
The primary theme powerfully highlighted in 2 Chronicles 29:22 is Atonement and Purification. The repeated, methodical act of sacrificing animals and sprinkling their blood unequivocally underscores the foundational Old Covenant principle articulated later: "without the shedding of blood there is no forgiveness of sins" (Hebrews 9:22). This verse vividly illustrates both the profound seriousness of sin and the divine provision graciously required to bridge the chasm between a holy God and sinful humanity. Closely related is the overarching theme of Restoration and Obedience. Hezekiah's meticulous adherence to the Mosaic Law's intricate sacrificial rituals signifies a decisive national return to God's explicit commands after a period of widespread disobedience and spiritual decay. This profound act of obedience was absolutely foundational to the spiritual renewal of Judah and the re-establishment of proper, undefiled worship in the Temple. Finally, the verse powerfully highlights the Indispensable Role of the Priesthood. The priests were divinely appointed mediators, uniquely tasked with the sacred responsibility of handling the consecrated blood and performing the intricate, life-giving rituals of atonement, thereby emphasizing the critical necessity of proper spiritual leadership and unwavering adherence to divine protocol in approaching a holy God.
Exposition and Analysis
Key Word Analysis
The Hebrew verb שָׁחַט (shâchaṭ) literally means "to slaughter," particularly in a ritualistic or sacrificial context. It conveys the deliberate, decisive act of taking life for the purpose of offering. In this verse, its repeated use emphasizes the intentionality and gravity of the sacrificial act, highlighting that the animals were not merely dying, but were being ritually slain as an essential component of the atonement process. This term underscores the solemnity and purposefulness of the shedding of blood.
The Hebrew verb קָבַל (qâbal) means "to admit," "to take," or "to receive." In the context of the priests receiving the blood, it signifies their active role in collecting the life-fluid from the slain animals. This act was not passive; it was a critical, authorized step in the sacrificial ritual, ensuring that the sacred blood was properly handled and prepared for its subsequent application. It highlights the priests' unique function as intermediaries, entrusted with the most vital element of the atonement.
The Hebrew verb זָרַק (zâraq) denotes a forceful, energetic casting or splashing of fluid or particles. Unlike a gentle drizzle, this action implies a deliberate, thorough, and decisive application of the blood onto the altar. This energetic act conveys the seriousness and efficacy of the atonement being performed, ensuring that the altar—and by extension, the people—were fully cleansed and consecrated. It underscores the powerful, life-for-life exchange inherent in the sacrificial rite, making atonement comprehensive and effective.
Verse Breakdown
"So they killed the bullocks, and the priests received the blood, and sprinkled [it] on the altar:"
This initial clause details the commencement of the sin offering for the entire nation. The bullocks, being the largest and most valuable animals, were typically designated for the high priest or the whole congregation, signifying a significant and comprehensive sin offering. The act of their ritualistic killing initiated the profound process of atonement. Crucially, the priests then "received the blood," an action emphasizing their unique, divinely appointed role as consecrated mediators. The immediate, decisive sprinkling of this blood upon the altar was the central, pivotal act of purification and expiation, making atonement for the sins of the people and ceremonially cleansing the sacred space, preparing it for God's holy presence.
"likewise, when they had killed the rams, they sprinkled the blood upon the altar:"
This clause demonstrates the systematic and comprehensive nature of the atonement process undertaken by Hezekiah. Rams were commonly offered for leaders or for specific communal transgressions, indicating the breadth of sin being addressed. The repetition of the killing and subsequent sprinkling action for the rams underscores the thoroughness of Hezekiah's reform and the necessity for multiple layers of atonement to cover the wide spectrum of national sin. It powerfully reinforces the unchanging principle that the same vital means of blood atonement applied consistently across different categories of offerings and levels of defilement.
"they killed also the lambs, and they sprinkled the blood upon the altar."
The inclusion of lambs, often associated with individual transgressions or less severe sins, further emphasizes the all-encompassing scope of the purification and reconciliation being sought. This triple repetition—involving bullocks, rams, and lambs—vividly illustrates the meticulous adherence to the prescribed Mosaic rituals and the profound intent to cover every conceivable aspect of defilement and sin within the kingdom of Judah. The consistent act of sprinkling blood upon the altar reiterates the singular, divinely ordained means of purification and reconciliation with a holy God under the Old Covenant.
Literary Devices
The verse primarily employs Repetition to underscore the systematic and comprehensive nature of the sacrificial atonement. The recurring phrase, "they killed... and they sprinkled the blood upon the altar," applied sequentially to bullocks, rams, and lambs, creates a deliberate, rhythmic, and ritualistic cadence. This literary choice powerfully highlights the thoroughness of the purification process and the meticulous adherence to divine command. Such repetition serves to impress upon the reader both the gravity of the nation's sin and the painstaking effort required for reconciliation with a holy God. Furthermore, Ritualistic Language is prominently evident in the precise and formulaic description of the actions: "killed," "received the blood," and "sprinkled." This specialized vocabulary serves to validate the authenticity and divine authorization of the ceremony, reinforcing its spiritual efficacy and sacred nature. Finally, Symbolism is paramount throughout the verse, with the blood itself serving as the central symbolic element. It profoundly represents life, and its shedding and application are presented as the divinely appointed means of atonement, pointing to the foundational theological truth that a life must be given—a substitutionary sacrifice made—to address the reality of sin.
Theological and Thematic Connections
Second Chronicles 29:22 stands as a powerful and poignant testament to the Old Covenant's foundational principle of atonement through the shedding and application of blood. The repeated, methodical sprinkling of blood upon the altar vividly underscores humanity's profound and desperate need for cleansing from the defilement of sin, simultaneously revealing God's gracious and divinely ordained provision for such cleansing. This intricate ritualistic act was never intended to be an end in itself but rather served as a divinely ordained pointer, a prophetic shadow, directing the people's gaze toward a greater, ultimate, and perfect sacrifice yet to come. It profoundly teaches us about the absolute holiness of God, the pervasive seriousness of human sin, and the undeniable, absolute necessity of a substitutionary offering to bridge the infinite chasm between a perfectly righteous God and fallen, sinful humanity. Moreover, the meticulous adherence to these prescribed rituals powerfully highlights the critical importance of unwavering obedience to God's revealed will in the profound process of spiritual restoration and reconciliation.
Reflection and Application
The ancient and solemn ritual meticulously described in 2 Chronicles 29:22, though now perfectly fulfilled in the person and work of Jesus Christ, continues to offer profound and enduring insights into the pervasive nature of sin, the unblemished holiness of God, and the divinely appointed pathway to reconciliation. It vividly portrays the painstaking effort, the immense cost, and the repeated sacrifices required under the Old Covenant to temporarily deal with the burden of sin, thereby impressing upon us the staggering price of atonement. For believers today, this passage serves as a stark and sobering reminder of the gravity of our own sin and, consequently, deepens our profound appreciation for the singular, perfect, and eternally effective sacrifice of Jesus Christ. We are invited to reflect deeply on the striking contrast between the multitude of animal sacrifices, which could only cover sin, and the "once for all" offering of Christ, which provides complete, permanent, and lasting forgiveness. This profound understanding should cultivate within us a spirit of deep gratitude, genuine humility, and a renewed, unwavering commitment to living lives that honor the immense and incomprehensible price paid for our redemption, motivating us daily to pursue holiness and to joyfully walk in the glorious freedom of Christ's finished work.
Questions for Reflection
FAQ
Why were so many animals sacrificed, and their blood sprinkled repeatedly?
The multiple sacrifices (bullocks, rams, lambs) and the repeated sprinkling of their blood, as seen in 2 Chronicles 29:22, were necessary under the Old Covenant for several profound reasons. Firstly, they represented a comprehensive atonement for the sins of the entire nation, meticulously covering various levels of transgression and categories of people. Secondly, the very repetition underscored the temporary and provisional nature of these sacrifices; they had to be continually offered because they could not perfectly or permanently remove sin from the conscience or fully eradicate its root. Each sacrifice served as a covering for sin, but not a complete eradication of its power. This constant need for new offerings powerfully highlighted humanity's persistent sinfulness and the inherent limitations of the animal sacrifices, thereby pointing forward to a perfect, once-for-all sacrifice that would truly cleanse and atone definitively.
What was the significance of "sprinkling" the blood on the altar?
The act of "sprinkling" the blood (Hebrew: zaraq) on the altar was a critical and highly symbolic ritual in the Old Covenant sacrificial system, as meticulously described in passages like Leviticus 4. The altar was the divinely appointed place of atonement, the sacred nexus where the sacrifice met God's holiness. Sprinkling the blood signified the active application of the life of the sacrificed animal to this crucial point where God's holiness and human sin intersected. It was a profound act of purification, consecration, and expiation, symbolically cleansing the altar and, by extension, the people from defilement and sin, thereby making reconciliation with God possible. The forceful and deliberate nature of the sprinkling (as implied by the Hebrew verb zaraq) emphasized the thoroughness, efficacy, and decisiveness of this life-for-life exchange in the process of atonement.
Christ-Centered Fulfillment
The meticulous and repeatedly performed shedding and sprinkling of blood described in 2 Chronicles 29:22 finds its ultimate, perfect, and glorious fulfillment in the person and redemptive work of Jesus Christ. While the bullocks, rams, and lambs offered by Hezekiah's priests provided a temporary covering for sin and a provisional means of purification, they were, in essence, merely prophetic shadows pointing to the true "Lamb of God who takes away the sin of the world!" (John 1:29). Jesus' singular sacrifice on the cross was not of perishable animal blood but of His own infinitely precious, sinless blood, which the New Testament unequivocally declares is immeasurably more effective and eternally potent. Unlike the Old Testament priests who were compelled to offer sacrifices repeatedly, Christ, our great High Priest, "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). His perfect blood, shed on Calvary, provides complete, eternal, and perfect atonement, thoroughly cleansing us from all sin and reconciling us fully and permanently to God (1 John 1:7). Therefore, the ancient ritual in 2 Chronicles 29:22 serves as a profound historical and theological backdrop, deepening our appreciation for the singular, sufficient, and glorious work of Christ, who, by His one perfect sacrifice, has "perfected for all time those who are being sanctified" (Hebrews 10:14).