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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
2 Chronicles 29:23 describes a crucial moment in King Hezekiah's spiritual reformation of Judah, detailing the presentation of he-goats for the sin offering before the assembled king and congregation. This act, culminating in the symbolic laying on of hands, was a vital step in the nation's purification and atonement, re-establishing the divinely ordained sacrificial system after years of neglect and idolatry under previous kings. It profoundly underscores the need for cleansing from sin to restore right relationship with God and facilitate proper worship.
Context
Literary Context
This verse is intricately woven into the detailed account of King Hezekiah's immediate and radical reforms upon ascending the throne of Judah. The preceding verses in 2 Chronicles 29 describe Hezekiah's command to the Levites to cleanse and consecrate the defiled Temple, a painstaking process that took sixteen days, culminating in the purification of the altar and the holy place (2 Chronicles 29:16-17). Following this essential purification, the king and the city officials gathered in the Temple to offer sacrifices for the entire kingdom, the sanctuary, and Judah (2 Chronicles 29:20-21). Verse 23 specifically zeroes in on the sin offering, which was foundational for the atonement necessary before other sacrifices of fellowship and thanksgiving could be properly offered. The subsequent verses detail the actual offering, the joyful worship, and the establishment of the Levitical service, marking a profound national spiritual renewal.
Historical & Cultural Context
Hezekiah's reign (c. 715-686 BC) followed that of his father, Ahaz, who had plunged Judah into deep idolatry, closing the Temple doors and promoting pagan worship throughout the land (2 Chronicles 28:24-25). Hezekiah's reforms were thus a dramatic reversal, aimed at restoring the Mosaic covenant and the exclusive worship of Yahweh. The sacrificial system described here was an integral part of Israelite religious life, meticulously detailed in the Torah, particularly in Leviticus. The "sin offering" (חַטָּאת, chatta't) was crucial for purifying individuals and the community from ritual impurity and unintentional sins, making them acceptable to approach a holy God. The act of laying hands on the animal was a well-established ritual, symbolizing identification and the transfer of guilt or impurity from the worshiper to the sacrificial victim, a practice rooted in ancient Near Eastern traditions but divinely ordained for Israel.
Key Themes
This verse powerfully illustrates several key themes central to 2 Chronicles and the broader Old Testament narrative. Firstly, it highlights the necessity of atonement and purification for sin, emphasizing that fellowship with a holy God requires a covering for human transgression. The defilement of the Temple and the land under Ahaz necessitated a comprehensive cleansing, beginning with the sin offering. Secondly, it underscores the theme of corporate responsibility and national repentance, as the sin offering was made "before the king and the congregation," signifying a collective acknowledgment of sin and a united turning back to God. This contrasts sharply with the individualistic idolatry under Ahaz and emphasizes the communal impact of sin and the need for communal restoration. Thirdly, it demonstrates the restoration of proper worship and adherence to God's covenant commands, a recurring motif in the Deuteronomistic history. Hezekiah's actions here are a testament to his commitment to bringing Judah back into alignment with the divine will, ensuring that the Temple, the heart of Israelite worship, was once again consecrated for its intended purpose. The meticulous adherence to the sacrificial rites, including the laying on of hands, reinforces the theme of divine order and ritual precision required for approaching God, echoing the instructions found in Leviticus.
Exposition and Analysis
Key Word Analysis
This term refers to a "shaggy" animal, specifically a male goat. In the context of the sin offering, the selection of he-goats was prescribed for certain communal or leadership offerings, as seen in Leviticus 4 for a ruler's sin offering, or for specific purification rituals on the Day of Atonement (Leviticus 16:5). Their use here signifies the specific nature of the offering as a corporate purification for the kingdom, sanctuary, and Judah, aligning with the detailed instructions for national atonement.
This Hebrew term, derived from the root meaning "to miss the mark" or "to sin," refers in a cultic context to an "offering for sin" or "purification offering." Its primary purpose was to cleanse from ritual impurity or unintentional sin that defiled the people or the sanctuary, making them unfit for God's holy presence. Unlike guilt offerings ('asham), which often involved restitution, the chatta't focused on purification and restoration of a right standing before God, allowing the community to re-enter a state of holiness necessary for worship. It addressed the defilement caused by sin, rather than the guilt itself.
This verb means "to prop," "to lean upon," "to rest upon," or "to support." In the context of sacrifices, particularly when combined with "hands" (Hebrew, yâd, H3027), it describes the ritual act of the offerer pressing his hands firmly upon the head of the sacrificial animal. This gesture was profoundly symbolic, signifying identification with the animal and, crucially, the transfer of the offerer's sins, guilt, or impurity onto the innocent victim. It was an act of confession and a visual representation of the substitutionary nature of the sacrifice, where the animal bore the burden of the worshiper's transgression. This ritual was essential for the efficacy of the sin offering, making the animal a legitimate substitute for the defiled or sinful party.
Verse Breakdown
"And they brought forth the he goats [for] the sin offering before the king and the congregation;"
This clause describes the initial action of presenting the specific animals required for the sin offering. The "he goats" were chosen according to Mosaic law for a corporate sin offering, indicating the gravity and scope of the national defilement that needed to be addressed. The phrase "before the king and the congregation" emphasizes the public, corporate, and official nature of this act. It was not a private individual's offering but a national act of repentance and purification, led by the highest authority in the land (the king) and participated in by the entire assembly. This communal aspect highlights the collective responsibility for the nation's spiritual state and the need for a unified approach to atonement.
"and they laid their hands upon them:"
This second clause details the crucial ritual act following the presentation of the animals. The "they" refers to the representatives of the king and the congregation, likely the king himself and the leaders of the assembly, who acted on behalf of the entire nation. By laying their hands upon the heads of the he-goats, they ritually transferred the accumulated sins and impurities of the king, the priests, and the entire congregation onto these innocent animals. This act was essential for the sin offering to be effective, symbolizing the substitutionary bearing of sin by the victim, which would then be sacrificed to make atonement for the people. It was a solemn, tangible expression of the transfer of guilt and the identification of the offerer with the sacrifice, making the animal a legitimate substitute for the defiled or sinful party.
Literary Devices
The verse employs several significant literary devices that amplify its theological weight. Ritual is paramount, as the entire scene describes a precise, divinely ordained sequence of actions (bringing forth, laying on of hands, subsequent sacrifice) that carry profound theological meaning. The meticulous adherence to these rituals underscores their importance in restoring order and purity in the sight of a holy God. Symbolism is deeply embedded, particularly in the "he goats" representing the innocent substitute, and the "laying on of hands" symbolizing the transfer of sin and identification. The animals are not merely objects but living symbols of the nation's sin and the divinely appointed means of its atonement. Furthermore, the public nature of the act, "before the king and the congregation," serves as a public declaration and a visual testament to the nation's repentance and commitment to returning to God. This communal participation reinforces the idea of corporate responsibility and the collective need for purification.
Theological and Thematic Connections
The act described in 2 Chronicles 29:23 is deeply rooted in the Old Testament theology of sin, sacrifice, and atonement. It affirms the absolute holiness of God, which necessitates a means of purification for sinful humanity to approach Him. The sin offering, with its ritual of laying on of hands and the subsequent shedding of blood, powerfully illustrates the principle that "without the shedding of blood there is no forgiveness" (Hebrews 9:22). This foundational truth underscores the gravity of sin and the costly nature of reconciliation. Hezekiah's actions demonstrate a commitment to restoring the covenant relationship, acknowledging that national well-being and divine favor are contingent upon obedience and proper worship. The corporate nature of this offering also highlights the interconnectedness of sin and salvation within a community, emphasizing that the actions of leaders and the collective spiritual state impact the entire nation.
Reflection and Application
2 Chronicles 29:23, though describing an ancient ritual, offers profound insights for contemporary believers. It reminds us that sin is a serious matter, creating a barrier between humanity and a holy God, and that true restoration always begins with acknowledging and addressing sin. Hezekiah's immediate and comprehensive response to national defilement serves as a powerful model for spiritual leadership and corporate repentance within the church today. Just as the he-goats bore the sins of Israel, we are called to recognize the substitutionary nature of Christ's sacrifice, which provides the ultimate and perfect atonement for our sins. This verse challenges us to consider our own need for purification, both individually and corporately, and to actively participate in the ongoing work of spiritual renewal in our lives and communities. It calls us to a deep appreciation for the holiness of God and the profound cost of our redemption, fostering gratitude and a renewed commitment to living in a manner worthy of His calling.
Questions for Reflection
FAQ
Why were "he goats" specifically chosen for the sin offering in this context?
The selection of "he goats" for the sin offering, particularly for the king or the entire congregation, was prescribed by Mosaic law, as detailed in Leviticus 4. Different animals (bulls, female goats, lambs, doves) were specified for various types of sin offerings depending on the status of the offerer (priest, congregation, ruler, common person) and the nature of the sin. For the high priest or the whole congregation, a bull was typically required (Leviticus 4:3 and Leviticus 4:14). However, for a ruler, a male goat was prescribed (Leviticus 4:23), and in some cases, multiple goats were used for communal purification, such as on the Day of Atonement (Leviticus 16:5). In 2 Chronicles 29:21, Hezekiah also offers seven bulls, seven rams, seven lambs, and seven he-goats. The seven he-goats were specifically "for a sin offering for the kingdom, for the sanctuary, and for Judah," indicating a comprehensive purification for the entire nation and its sacred space, aligning with the broader Levitical prescriptions for communal atonement.
Christ-Centered Fulfillment
The ritual described in 2 Chronicles 29:23, with the bringing forth of the he-goats and the laying on of hands for the sin offering, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament sacrifices, while divinely ordained and effective for their time, were inherently temporary and had to be repeated continually because "it is impossible for the blood of bulls and goats to take away sins" (Hebrews 10:4). They served as shadows, pointing forward to the reality that was to come. Jesus, as the perfect Lamb of God, became the once-for-all sin offering, bearing the sins of humanity upon Himself. Just as the sins of the king and congregation were symbolically transferred to the he-goats, our sins were actually laid upon Christ on the cross, as prophesied by Isaiah: "The Lord has laid on him the iniquity of us all" (Isaiah 53:6). His sacrifice was not merely a covering but a complete removal of sin, providing eternal redemption (Hebrews 9:12). Through His shed blood, we receive true purification and reconciliation with God, making access to the Father possible not through animal sacrifice, but through faith in the finished work of our great High Priest (Hebrews 4:14-16). Hezekiah's reformation pointed to a deeper spiritual reality, now fully realized in the new covenant established by Christ.