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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 31:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of what was done after the passover. What was wanting in the solemnities of preparation for it before was made up in that which is better, a due improvement of it after. When the religious exercises of a Lord's day or a communion are finished we must not think that then the work is done. No, then the hardest part of our work begins, which is to exemplify the impressions of the ordinance upon our minds in all the instances of a holy conversation. So it was here; when all this was finished there was more to be done.
I.They applied themselves with vigour to destroy all the monuments of idolatry, Ch2 31:1.
The king had done what he could of this kind (Kg2 18:4), but the people could discover those profane relics which escaped the eye of the king's officers, and therefore they went out to see what they could do, Ch2 31:1. This was done immediately after the passover. Note, The comfort of communion with God should kindle in us a holy zeal and indignation against sin, against every thing that is offensive to God. If our hearts have been made to burn within us at an ordinance, that spirit of burning will consume the dross of corruption. What have I now to do any more with idols? Their zeal here in destroying the images and groves, the high places and altars, appeared,
1.In that they did this, not only in the cities of Judah and Benjamin, but in those of Ephraim and Manasseh. Some think that those cities are meant which had come under the protection and the jurisdiction of the kings of Judah. Others think that, Hoshea king of Israel not forbidding it, their zeal carried them out to the destruction of idolatry even in many parts of his kingdom. At least those that came out of Ephraim and Manasseh to keep the passover (as many did, Ch2 30:18) destroyed all their own images and groves, and did the like for as many more as they had influence upon or could make interest in for leave to do it. We should not only reform ourselves, but do all we can to reform others too.
2.They destroyed all: they utterly destroyed all; they spared none through favour or affection either to the images or to their worshippers; though ever so ancient, ever so costly, ever so beautiful, and ever so well patronised, yet they must all be destroyed. Note, Those that sincerely set themselves against sin will set themselves against all sin.
3.They would not return to their houses, though they had been long absent, till this was done. They could not be easy, nor think themselves safe, in their cities, as long as the images and groves, those betrayers and destroyers of their country, were left standing. Perhaps the prophet Isaiah pointed to this when, a little before, he spoke of a day in which men should cast away the very idols that they themselves had made. So surprising was this blessed change, Isa 2:20; Isa 31:6, Isa 31:7.
II.Hezekiah revived and restored the courses of the priests and Levites, which David had appointed and which had of late been put out of course, Ch2 31:2. The temple service was put into its proper method again, to run in the old channel. Every man was made to know his work, his place, his time, and what was expected from him. Note, Good order contributes much to the carrying on of a good work. The priests were appointed in their courses for burnt-offerings and peace-offerings; the Levites in their courses were some to minister to the priests, others to give thanks and praise. See Ch1 23:4, Ch1 23:5. And all this in the gates or courts of the tents of the Lord. The temple is here called a tent because the temple privileges are movable things and this temple was shortly to be removed.
III.He appropriated a branch of the revenue of his crown to the maintenance and support of the altar.
Though the people were to be at the charge of the daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they should be burdened with the expense, he allowed out of his own estate, or out of his exchequer, for all those offerings, Ch2 31:3. It was a generous act of piety, wherein he consulted both God's honour and his people's ease, as a faithful servant to him and a tender father to them. Let princes and great men reckon that well bestowed, and set out to the best interest, which they give for the support and encouragement of religion in their country.
IV.He issued out an order to the inhabitants of Jerusalem first, Ch2 31:4 (that those who were nearest the temple, and both saved and got by being so, might give a good example to others), but which was afterwards extended to, or at least admitted by, the cities of Judah, that they should carefully pay in their dues, according to the law, to the priests and Levites. This had been long neglected, which made the work to be neglected (for a scandalous maintenance makes a scandalous ministry); but Hezekiah, having himself been liberal, might with a good grace require his subjects to be just to the temple service. And observe the end he aims at in recovering and restoring to the priests and Levites their portion, that they might be encouraged in the law of the Lord, in the study of it, and in doing their duty according to it. Observe here,
1.It is fit that ministers should be not only maintained, but encouraged, that they should not only be kept to do their work, but that they should also have wherewith to live comfortably, that they may do it with cheerfulness.
2.Yet they are to be maintained, not in idleness, pride, and luxury, but in the law of the Lord, in their observance of it themselves and in teaching others the good knowledge of it.
V.The people thereupon brought in their tithes very readily.
They wanted nothing but to be called upon; and therefore, as soon as the commandment came abroad, the first-fruits and all the holy things were duly brought in, Ch2 31:5, Ch2 31:6. What the priests had occasion for, for themselves and their families, they made use of, and the overplus was laid in heaps, Ch2 31:6. All harvest-time they were increasing these heaps, as the fruits of the earth were gathered in; for God was to have his dues out of them all. Though a prescription may be pleaded for a modus decimandi - tenth proportion, yet it cannot be pleaded pro non decminado - for the omission of the tenth. When harvest ended they finished their heaps, Ch2 31:7. Now here we have,
1.The account given to Hezekiah concerning those heaps. He questioned the priests and Levites concerning them, why they did not use what was paid in, but hoarded it up thus, (Ch2 31:9), to which it was answered that they had made use of all they had occasion for, for the maintenance of themselves and their families and for their winter store, and that this was that which was left over and above, Ch2 31:10. They did not hoard these heaps for covetousness, but to show what plentiful provision God by his law had made for them, if they could but have it collected and brought in, and that those who conscientiously give God his dues out of their estates bring a blessing upon all they have: Since they began to bring in the offerings the Lord has blessed his people. See for this Hag 2:19. "Try me," says God, "if you will not otherwise trust me, whether, upon your bringing the tithes into the store-house, you have not a blessing poured out upon you," Mal 3:10, Mal 3:11; Eze 44:30.
2.The acknowledgment which the king and princes made of it, Ch2 31:8. They gave thanks to God for his good providence, which gave them something to bring, and his good grace, which gave them hearts to bring it. And they also blessed the people, that is, commended them for their doing well now, without reproaching them for their former neglects. It is observable that after they had tasted the sweetness of God's ordinance, in the late comfortable passover, they were thus free in maintaining the temple service. Those that experience the benefit of a settled ministry will not grudge the expense of it.
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Summary
Following a monumental and unifying Passover celebration orchestrated by King Hezekiah, 2 Chronicles 31:1 records the spontaneous and widespread action of the assembled Israelites. Driven by renewed zeal for Yahweh, they embarked on a comprehensive campaign to purge the land of idolatry, systematically dismantling pagan images, sacred poles, high places, and altars across Judah, Benjamin, and even parts of the northern territories of Ephraim and Manasseh. This verse marks a pivotal transition from corporate worship to tangible obedience, demonstrating a profound transformation of heart that led to the thorough eradication of spiritual defilement before the people returned to their homes.
Context
Literary Context
This verse immediately follows the extraordinary national Passover celebration described in 2 Chronicles 30. King Hezekiah had initiated a profound spiritual revival, beginning with the cleansing and re-consecration of the Temple in 2 Chronicles 29. The Passover, which saw participation from both Judah and a significant remnant of the northern tribes, culminated in an unprecedented outpouring of joy and a renewed covenant commitment to God. 2 Chronicles 30:26 explicitly states that "since the time of Solomon the son of David king of Israel there was not the like in Jerusalem." The actions described in 2 Chronicles 31:1 are thus the direct, immediate, and Spirit-empowered fruit of this profound spiritual renewal, demonstrating that genuine worship leads to radical obedience and purification.
Historical & Cultural Context
King Hezekiah reigned in Judah (c. 715–686 BC) during a period of significant political and spiritual turmoil. His father, Ahaz, had promoted widespread idolatry, even sacrificing his own son (2 Kings 16:3). Consequently, the land was rife with pagan cult sites, including "high places" (often elevated altars for various deities), "images" (stone pillars or cultic statues), and "groves" (sacred poles or trees dedicated to the Canaanite goddess Asherah). These practices were explicitly forbidden by the Mosaic Law, which commanded their destruction (e.g., Deuteronomy 7:5). The participation of people from Ephraim and Manasseh highlights the historical context of the divided kingdom; while the northern kingdom of Israel had largely fallen to Assyria, a remnant remained, and Hezekiah's invitation to the Passover aimed to unify all Israel under Yahweh.
Key Themes
This verse powerfully illustrates several key themes central to the book of Chronicles and biblical theology. Firstly, it underscores the theme of spiritual revival and national cleansing, showing how a return to God results in immediate and decisive action against sin, particularly idolatry. The thoroughness ("until they had utterly destroyed them all") emphasizes the necessity of complete obedience and the eradication of anything that competes with God's rightful place. Secondly, it highlights unity in worship and action, as "all Israel" participated in this widespread purification, transcending the political divisions between Judah and the northern tribes. This collective effort demonstrates the transformative power of corporate worship and a renewed covenant, leading to tangible societal change and a commitment to exclusive devotion to Yahweh, as mandated throughout the Law (e.g., Exodus 20:3-5).
Exposition and Analysis
Key Word Analysis
This term refers to something stationed, specifically a column or memorial stone. In the context of idolatry, it denotes cultic pillars or standing stones dedicated to pagan deities, often associated with Canaanite fertility cults. Their destruction symbolized the dismantling of false worship systems.
This term refers to Asherah (or Astarte), a Phoenician goddess, and by extension, an image of the same, often represented as a sacred pole or tree. These were central to the worship of the Canaanite goddess of fertility and motherhood, representing a direct affront to Yahweh's exclusive claim on Israel's worship.
This refers to an elevation or height. In a religious context, these were elevated sites, often natural hills or constructed platforms, used for religious worship. While some "high places" were used for legitimate worship of Yahweh before the Temple became central, many became centers for syncretistic or purely pagan worship, complete with altars for sacrifice to false gods. Their widespread presence indicated deep-seated idolatry in the land, and their destruction was a crucial step in restoring pure worship.
Verse Breakdown
"Now when all this was finished"
This phrase serves as a crucial temporal connector, linking the actions of 2 Chronicles 31:1 directly to the conclusion of the great Passover celebration and subsequent seven-day feast of Unleavened Bread described in 2 Chronicles 30. It emphasizes that the cleansing was an immediate and spontaneous response to the spiritual renewal experienced during the feast, not a delayed or commanded action.
"all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars"
This clause describes the unified and vigorous action of the people. "All Israel that were present" signifies not just the people of Judah and Benjamin, but also the significant number of participants from the northern tribes who had humbled themselves and come to Jerusalem for the Passover (2 Chronicles 30:11). The four distinct actions—breaking, cutting down, throwing down—indicate a systematic and thorough dismantling of the physical manifestations of idolatry.
"out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all"
This specifies the extensive geographical reach and the uncompromising nature of the cleansing. It extended beyond the southern kingdom (Judah and Benjamin) into the territories of the northern tribes (Ephraim and Manasseh), demonstrating a national, unified commitment to purification. The phrase "until they had utterly destroyed them all" highlights the completeness and thoroughness of their obedience, leaving no remnant of pagan worship.
"Then all the children of Israel returned, every man to his possession, into their own cities"
This final clause marks the conclusion of this extraordinary act of national purification. After fulfilling their collective duty to cleanse the land, the people returned to their homes, signifying a return to order and normalcy, now in a land purged of its spiritual defilement.
Literary Devices
The verse employs several effective literary devices to convey its powerful message. The use of Merism is evident in the phrase "out of all Judah and Benjamin, in Ephraim also and Manasseh," which encompasses the entire land, symbolizing the unified effort of both southern and northern Israel in this cleansing. The cumulative effect of the verbs "brake," "cut down," and "threw down" creates a sense of Energeia or vividness, portraying the intense and decisive action of the people. The phrase "until they had utterly destroyed them all" functions as a form of Hyperbole or emphatic exaggeration, underscoring the completeness and thoroughness of the purification, leaving no room for partial obedience or lingering pagan influence. Furthermore, the entire verse serves as a powerful Narrative Transition, moving from the internal spiritual renewal of the Passover to its external, tangible manifestation in the land, illustrating the principle that genuine worship inevitably leads to radical obedience and purification.
Theological and Thematic Connections
This verse is a powerful theological statement about the relationship between genuine spiritual revival and practical obedience. It demonstrates that true repentance and renewed covenant commitment are not merely internal states but inevitably lead to tangible actions of purification and separation from anything that dishonors God. The spontaneous and thorough nature of the cleansing highlights God's desire for exclusive worship and the people's renewed zeal to obey His commands to eradicate idolatry from the land. This act of national purification reflects the principle that God's people are called to be holy, set apart for Him, and to actively remove spiritual hindrances from their lives and communities. It underscores the truth that worship without subsequent transformation is incomplete.
Reflection and Application
The actions of the Israelites in 2 Chronicles 31:1 provide a timeless model for believers today. Just as their profound spiritual renewal during the Passover led to an immediate and widespread purging of physical idols, so too should our encounters with God's grace and truth lead to a decisive dismantling of "idols" in our own lives. While we may not worship physical images, modern idolatry often manifests as anything that takes God's rightful place in our hearts—be it material possessions, career ambitions, relationships, self-reliance, comfort, or even our own opinions. This verse challenges us to identify these spiritual hindrances and, with the same zeal and thoroughness as the Israelites, "utterly destroy them all." True repentance and revival are evidenced not just by emotional experiences but by tangible actions of obedience and a radical commitment to purity, both personally and corporately.
Questions for Reflection
FAQ
Why did the people, and not just King Hezekiah, take part in destroying the idols?
While King Hezekiah initiated the reforms and the Passover celebration (2 Chronicles 29:3), 2 Chronicles 31:1 describes a spontaneous, grassroots movement by "all Israel that were present." This indicates that the profound spiritual renewal experienced during the Passover was not merely an external command from the king but had deeply impacted the hearts of the people. Their participation was a direct, zealous response to their renewed covenant with God, demonstrating a genuine transformation that moved them to actively purify the land. It signifies that true revival leads to personal and collective ownership of God's commands.
What is the significance of the cleansing extending to Ephraim and Manasseh, given the divided kingdom?
The fact that the cleansing extended into the territories of Ephraim and Manasseh (northern tribes) is highly significant. Historically, the northern kingdom of Israel had largely fallen to Assyria by this time, and its people were in exile or under Assyrian control. However, Hezekiah's invitation to the Passover in 2 Chronicles 30:1-12 explicitly included the remnant of the northern tribes. While many mocked, a significant number from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. Their participation in the cleansing of their former territories demonstrates a powerful moment of spiritual unity across the historical divide, foreshadowing a future restoration of "all Israel" under God's righteous rule. It underscores the chronicler's theme of a unified Israel, even in division.
Christ-Centered Fulfillment
The zealous actions of the Israelites in 2 Chronicles 31:1, purging the land of physical idols, find their ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Just as the people were moved to cleanse their land after a profound encounter with God, so too does Christ's redemptive work provide the ultimate purification. He is the true Temple, and His cleansing of the physical temple in Jerusalem (John 2:13-17) was a prophetic act foreshadowing the spiritual cleansing He would accomplish. Through His atoning sacrifice on the cross, Jesus "takes away the sin of the world" (John 1:29), dismantling the spiritual strongholds of sin and idolatry that enslave humanity (Colossians 2:15). In the New Covenant, believers are called to be living temples of the Holy Spirit (1 Corinthians 6:19) and are empowered by the Spirit to put off the "old self" with its "idolatry" and "covetousness" (Colossians 3:5-10) and to "be transformed by the renewing of your mind" (Romans 12:2). The thoroughness of the Israelites' destruction of idols points to the radical, complete transformation that Christ effects in the hearts of those who follow Him, leading to a life of true worship and holiness, free from the dominion of sin and false gods.