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Public-domain commentary
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 29:33 meticulously records the extraordinary volume of voluntary offerings presented by the congregation during King Hezekiah's sweeping spiritual reforms. Following the initial, mandatory sacrifices for national atonement, these "consecrated things"—comprising six hundred oxen and three thousand sheep—underscore a remarkable outpouring of the people's renewed devotion, profound generosity, and unwavering commitment to restoring the proper worship of Yahweh after decades of neglect and pervasive idolatry under the reign of King Ahaz.
Context
Literary Context
This verse is deeply interwoven into the fabric of King Hezekiah's immediate and fervent reforms, initiated at the very dawn of his reign. Chapters 29-31 of 2 Chronicles meticulously chronicle his zealous endeavors to reverse the profound spiritual decay fostered by his father, Ahaz. Hezekiah's inaugural act was to reopen and meticulously purify the Temple, which had been shamefully defiled and neglected (2 Chronicles 29:3). Following the Levites' diligent cleansing and the priests' offering of comprehensive sin offerings and burnt offerings for all Israel (2 Chronicles 29:20-24), the congregation was then invited to bring their own voluntary sacrifices. Verse 33 specifically enumerates the "consecrated things" that were brought as freewill offerings, serving as a powerful testament to the people's eager participation and marking the culmination of the purification and dedication process described from 2 Chronicles 29:31.
Historical & Cultural Context
King Hezekiah ascended the throne of Judah in the wake of his father, Ahaz, whose reign had plunged the nation into profound idolatry, even leading to the closure of the Temple doors and the erection of altars to foreign gods throughout Jerusalem (2 Chronicles 28:24-25). This period represented a severe breach of the Mosaic covenant. Consequently, Hezekiah's reforms were not merely administrative changes but a drastic and essential national repentance, aimed at restoring the covenant relationship with Yahweh. In ancient Israelite culture, sacrifices were the bedrock of worship, functioning as vital means of atonement, thanksgiving, and dedication. The sheer volume of animals mentioned in 2 Chronicles 29:33 not only highlights the people's profound desire for reconciliation and rededication but also vividly demonstrates the economic capability and widespread willingness of the populace to contribute such valuable resources, reflecting a genuine and widespread spiritual awakening.
Key Themes
The verse powerfully illustrates several pivotal themes prevalent in 2 Chronicles 29 and the broader Deuteronomistic history. Firstly, it emphatically underscores Abundant Sacrifice and Dedication, showcasing the people's overwhelming and eager response to Hezekiah's fervent call for spiritual renewal. The vast numbers of animals signify a complete and unreserved turning back to God, a profound willingness to give generously of their most valuable possessions. Secondly, this act stands as a compelling testament to National Renewal and Spiritual Restoration. The collective bringing of such immense offerings symbolizes a corporate repentance and a re-establishment of the covenant, marking a dramatic shift from national apostasy to a vibrant recommitment to Yahweh. This revival was not merely ceremonial but deeply impacted the nation's spiritual health, as evidenced by the subsequent joyous celebration of the Passover (2 Chronicles 30). Finally, the offerings powerfully highlight the theme of Generosity and Voluntary Giving. While initial sacrifices were prescribed by the Law, these "consecrated things" were specifically voluntary contributions, showcasing a heart of cheerful and willing giving, a principle that finds resonance later in the New Testament concerning Christian giving (2 Corinthians 9:7).
Exposition and Analysis
Key Word Analysis
This term (H6944, קֹדֶשׁ) refers to that which is "holy," "set apart," or "dedicated" for sacred use. Derived from the root qadash, meaning "to be holy," its use here emphasizes that these animals were not ordinary livestock but had been specifically designated, purified, and prepared for presentation before God in the Temple. Their status as "consecrated" underscored the solemnity and sacredness of the sacrificial act, making them fit for divine acceptance and highlighting the purity required for approaching a holy God.
These animals, collectively referred to as "beef cattle" or "an animal of the ox family," were highly valuable in ancient agrarian societies, representing significant wealth and labor. As sacrificial animals, oxen were often used for major offerings, particularly burnt offerings, due to their size and considerable cost. Their inclusion in such large numbers (six hundred) signifies the immense value and scale of the offerings, indicating a profound commitment and substantial sacrifice on the part of the people.
This collective name for "a flock (of sheep or goats)" signifies the most common sacrificial animals in Israelite worship, utilized for various types of offerings, including sin offerings, guilt offerings, burnt offerings, and peace offerings. While less valuable individually than oxen, their sheer number (three thousand) highlights the widespread participation of the populace and the comprehensive nature of the offerings, allowing many families to contribute according to their means, demonstrating a collective outpouring of devotion.
Verse Breakdown
"And the consecrated things"
This initial phrase immediately sets the tone, introducing items that have undergone a specific process of dedication and purification. It signifies that these animals were not merely brought to the Temple as common property but were deemed holy and fit for God's presence, reflecting the meticulous standards of Israelite worship and the people's understanding of God's holiness.
"[were] six hundred oxen"
The precise quantity of six hundred oxen indicates a substantial and incredibly costly offering. Oxen were typically reserved for significant sacrifices, often by the wealthy, or for major national atonement. This large number points to a remarkable collective effort and extraordinary generosity from the people of Judah, demonstrating their earnest desire for reconciliation and profound rededication to God after a period of severe spiritual decline.
"and three thousand sheep"
The even larger number of three thousand sheep further emphasizes the immense magnitude and comprehensive nature of the offerings. Sheep were more accessible to the general populace than oxen, suggesting widespread participation from all segments of society, from the wealthy to the more modest households. This vast multitude of animals underscores the depth of the national repentance and the overwhelming, pervasive response to Hezekiah's urgent call for spiritual renewal.
Literary Devices
The verse employs several powerful literary devices to convey the profound impact and scale of Hezekiah's reforms and the people's response. Enumeration is prominently featured, with the specific numbers "six hundred oxen and three thousand sheep" providing concrete, quantifiable detail that vividly underscores the immense scale and magnitude of the offerings. This precision lends a sense of credibility and emphasizes the extraordinary generosity and widespread participation of the people. The sheer, almost overwhelming, volume of animals creates an effect akin to Hyperbole, not in the sense of exaggeration, but in impressing upon the reader the truly exceptional and unprecedented nature of this spiritual revival. Furthermore, the animals themselves function as potent Symbolism, representing not only the material wealth sacrificed but, more profoundly, the people's collective repentance, their deep dedication, and their earnest desire for atonement and reconciliation with God. The vast numbers symbolize a complete and wholehearted turning back to God, a national act of corporate worship and covenant renewal.
Theological and Thematic Connections
The immense scale of sacrifices in 2 Chronicles 29:33 vividly illustrates the Old Testament understanding of atonement, holiness, and the intricate covenant relationship between God and Israel. These "consecrated things" were not merely economic transactions but tangible, costly expressions of a people desperately seeking to bridge the chasm created by sin and to restore intimate fellowship with a holy God. The sheer volume underscores both the seriousness of their past transgressions under Ahaz's reign and the profound depth of their desire for reconciliation, reflecting the foundational biblical principle that sin demands a costly sacrifice. While these animal sacrifices served as a divinely appointed, albeit temporary, means of covering sin and maintaining the covenant, they inherently pointed to a greater, more perfect sacrifice yet to come. They served as a pedagogical tool, teaching Israel about the gravity of sin, the absolute necessity of shedding blood for atonement, and the unblemished holiness of God, who demands purity and dedication from His people.
Reflection and Application
The scene depicted in 2 Chronicles 29:33, with its overwhelming display of sacrifice and profound dedication, offers timeless and profound lessons for believers today. Just as Judah, under Hezekiah's leadership, recognized the urgent need for radical repentance and costly offerings to restore their broken relationship with God, so too are we called to diligently examine our own lives for areas of spiritual neglect, compromise, or subtle idolatry. True repentance, as exemplified here, involves far more than mere words or superficial gestures; it demands a willingness to "consecrate" or set apart aspects of our lives—our precious time, unique talents, material resources, and even our deepest desires and ambitions—for God's holy purposes. The extraordinary generosity witnessed in Judah serves as a powerful reminder that our worship should never be stingy, half-hearted, or calculated, but rather marked by a cheerful, wholehearted, and abundant giving of ourselves to the Lord. Furthermore, this passage powerfully highlights the immense potential for corporate spiritual renewal when leaders and people unite in humility, seeking God's face and faithfully restoring biblical principles. It challenges each of us to honestly consider what "costly sacrifices" we might be called to make, both individually and corporately, to truly honor God and experience genuine revival in our homes, our churches, and the broader communities we inhabit.
Questions for Reflection
FAQ
Why were so many animals needed for these offerings?
The immense number of animals—six hundred oxen and three thousand sheep—was necessary for several profound reasons, reflecting the comprehensive and deeply spiritual nature of Hezekiah's reforms. Firstly, after decades of pervasive apostasy and defilement under King Ahaz, a massive national atonement was required to cleanse the land and people from widespread sin and spiritual impurity. Different types of offerings, such as sin offerings, burnt offerings, and peace offerings, each required specific animals and contributed to the overall purification. Secondly, the sheer volume of offerings powerfully demonstrated the people's profound repentance and their overwhelming desire to rededicate themselves wholeheartedly to God. It was a visible, tangible, and costly expression of their collective commitment and widespread generosity, showing that the revival was not merely superficial but deeply felt and embraced across the nation. Finally, the offerings were designed to be comprehensive, involving the entire nation in a grand act of worship and covenant renewal, symbolizing a complete and unified turning back to Yahweh. The text explicitly notes that these were "voluntary offerings" from the congregation, indicating a willing and abundant response that went far beyond the initial mandatory sacrifices (2 Chronicles 29:31-32).
What does "consecrated things" specifically refer to in this context?
In 2 Chronicles 29:33, "consecrated things" refers specifically to the animals that had been ritually set apart and made holy for the exclusive purpose of sacrifice to God. The Hebrew term (qodesh, H6944) implies that these animals were not just ordinary livestock but had undergone a sacred designation, transforming them into holy offerings fit for presentation in the Temple. This concept is foundational to Old Testament worship, where only that which is pure, unblemished, and holy could be offered to a holy God. The act of consecration transformed them from common property into dedicated instruments of worship, emphasizing the solemnity and sacredness of the sacrificial system and reflecting the high regard for God's absolute holiness and the purity He demands from His people and their offerings.
Christ-Centered Fulfillment
The vast array of "consecrated things"—six hundred oxen and three thousand sheep—offered during Hezekiah's profound reforms, while undeniably impressive in their scale and sincerity, ultimately points to their own inherent insufficiency and the foundational need for a perfect, once-for-all sacrifice in Jesus Christ. The repeated and numerous animal sacrifices of the Old Covenant, though divinely commanded, could only provide a temporary covering for sin, serving as a constant and poignant reminder of humanity's fallen state and the ongoing, unceasing need for true atonement (Hebrews 10:1-4). These myriad offerings powerfully foreshadowed the ultimate "consecrated thing"—the Lamb of God, Jesus Christ—who was uniquely set apart by God from eternity to be the perfect, spotless, and final sacrifice for the sins of the entire world (John 1:29). Unlike the blood of oxen and sheep, which possessed no inherent power to truly take away sins (Hebrews 10:11), the precious and efficacious blood of Christ, shed on the cross, cleanses us from all unrighteousness and offers eternal redemption and purification (Hebrews 9:12; 1 Peter 1:18-19). Thus, the abundance of offerings in 2 Chronicles 29:33, while demonstrating a national turning to God, ultimately serves to magnify the singular, complete, and eternally effective sacrifice of Christ, who truly consecrates and perfects those He sanctifies by His one offering forever (Hebrews 10:14).