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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 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
2 Chronicles 31:5 vividly portrays the immediate and overwhelming response of the Israelites to King Hezekiah's decree concerning the provision for the Temple priests and Levites. Following a profound period of spiritual decline and subsequent national revival, the people's spontaneous and abundant bringing of firstfruits and tithes signifies a deep, heartfelt repentance and a renewed commitment to God's covenant. This joyful obedience and active participation demonstrate their sincere desire to restore the divinely ordained system of worship and ministry, marking a significant turning point in Judah's spiritual history.
Context
Literary Context
This verse is strategically placed within 2 Chronicles, detailing King Hezekiah's extensive religious reforms aimed at reversing generations of apostasy and neglect in Judah. Chapters 29 and 30 meticulously describe the cleansing and rededication of the Temple, a long-overdue act of purification, followed by the celebration of a belated but deeply significant Passover, which remarkably drew participants from both Judah and the remnant of Israel. Having meticulously restored the physical space for worship and the communal act of worship itself, Hezekiah then turned his attention to the practical sustenance of those dedicated to Temple service. 2 Chronicles 31:4 explicitly records Hezekiah's command for the people to provide the portions due to the priests and Levites, ensuring they could devote themselves fully to the Lord's law and service. Verse 5, therefore, serves as the immediate and enthusiastic fulfillment of this royal and divine mandate, showcasing the tangible fruit of the spiritual revival that had swept through the nation.
Historical & Cultural Context
Hezekiah's reign (c. 715–686 BC) succeeded the dark and idolatrous period under his father, Ahaz, who had actively promoted pagan worship and closed the Temple doors. The nation was in profound spiritual disarray and politically vulnerable. Hezekiah's reforms were not merely religious but were a comprehensive act of national restoration, seeking to re-establish Judah's identity as God's covenant people. The system of firstfruits and tithes was a foundational element of Mosaic Law, designed to acknowledge God's sovereignty over the land and its produce, and crucially, to provide for the Levites and priests who had no tribal land inheritance but were consecrated for Temple service. The people's abundant bringing of these offerings indicates a profound societal and cultural shift, moving from widespread disobedience and neglect of God's commands to a fervent embrace of their covenant responsibilities, reflecting a deep cultural memory of God's provisions and the laws of the land. This act was a public declaration of their renewed allegiance to Yahweh.
Key Themes
The prompt and generous response of the people in 2 Chronicles 31:5 powerfully underscores several key themes central to the book of Chronicles and biblical theology. First, it highlights Obedience and Revival, demonstrating that true spiritual awakening is not merely an emotional experience but manifests in tangible acts of obedience to God's commands, contrasting sharply with the spiritual apathy and disobedience of previous reigns. Second, the repeated emphasis on "abundance" speaks to Generosity and Abundance, indicating that the giving was not grudging compliance but an overflowing, joyful response, reflecting a heart transformed by revival and a recognition of God's prior generosity. This echoes principles found in passages like 2 Corinthians 9:7. Third, the verse emphasizes Support for Ministry, illustrating the crucial biblical principle that those dedicated to full-time spiritual service should be sustained by the community they serve, allowing them to focus on their sacred duties without distraction, a concept later affirmed in 1 Corinthians 9:14. Finally, the mention of "firstfruits" and "tithes" reinforces Covenant Faithfulness and Stewardship, reminding the people of their obligation under the Mosaic Law to acknowledge God as the ultimate provider by offering Him the best and a tenth of all their increase, as outlined in laws like Deuteronomy 26:2 and Numbers 18:21.
Exposition and Analysis
Key Word Analysis
This term refers to "a word; by implication, a matter (as spoken of) or thing; adverbially, a cause." In this context, it specifically denotes a decree or an authoritative instruction issued by King Hezekiah, reflecting his divine mandate to restore proper worship. The "commandment" was not merely a suggestion but a binding directive that elicited a widespread and immediate response, highlighting the king's spiritual authority and the people's readiness to obey God's revealed will through their leader.
This term signifies "the first, in place, time, order or rank (specifically, a firstfruit)." It refers to the initial, choicest produce of the harvest—the very first ripe grains, fruits, or livestock. Offering the rêʼshîyth was a deeply symbolic act of worship and gratitude, acknowledging God as the ultimate source of all blessing and provision. It represented giving God the "first and best" as an act of faith that He would bless the remainder of the harvest, demonstrating trust and devotion before the full harvest was even gathered.
This word means "a tenth; especially a tithe." The maʻăsêr was a fixed percentage (10%) of one's agricultural produce or livestock, designated by Mosaic Law for specific purposes. The primary tithe was given to the Levites for their sustenance, as they had no tribal land inheritance and were consecrated for Temple service. The bringing of the tithe was a fundamental act of obedience and a practical means of supporting the religious infrastructure of Israel, ensuring that those dedicated to God's service were adequately provided for.
Verse Breakdown
"And as soon as the commandment came abroad"
This phrase emphasizes the remarkable immediacy and widespread dissemination of King Hezekiah's decree. The verb "came abroad" (H6555, pârats) implies a breaking forth or spreading out, indicating that the command was not confined to Jerusalem but rapidly reached throughout the land, highlighting the swift and effective communication of the king's will and the people's readiness to respond. It underscores the promptness of their obedience to the newly re-established divine order.
"the children of Israel brought in abundance"
This clause highlights the active participation of the entire nation, "the children of Israel," signifying a collective and unified response. The phrase "brought in abundance" (H7235, râbâh, "to increase") emphasizes the generous and overflowing nature of their giving. This was not a grudging compliance but an outpouring of willing hearts, demonstrating a quantity that exceeded mere obligation, reflecting the depth of their spiritual revival.
"the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field;"
This detailed enumeration lists the specific types of agricultural produce offered as firstfruits. "Corn" (grain), "wine," and "oil" were staple agricultural products, representing the basic sustenance and wealth derived from the land. The inclusion of "honey" is notable, as it was generally excluded from altar offerings but permissible as firstfruits, signifying the sweetness and richness of the land's bounty. "All the increase of the field" serves as a comprehensive category, ensuring that every type of agricultural yield was included in this offering of the best, demonstrating the thoroughness of their dedication.
"and the tithe of all [things] brought they in abundantly."
This final clause specifies the second major category of offering: the tithe. The phrase "of all [things]" confirms that the tithe was a tenth of all their produce, not just the specified firstfruits, underscoring the comprehensive nature of their obedience to the Mosaic Law. The repetition of "abundantly" (H7230, rôb, "abundance, multitude") reinforces the extraordinary generosity and overflowing nature of their giving, emphasizing that both firstfruits and tithes were brought in copious amounts, far exceeding the bare minimum required by law, indicative of a joyful and willing heart.
Literary Devices
2 Chronicles 31:5 masterfully employs several literary devices to convey the profound impact of Hezekiah's reforms and the people's renewed devotion. The most prominent is Hyperbole or Exaggeration, vividly expressed through the repeated use of "abundance" (H7235, râbâh) and "abundantly" (H7230, rôb). While the people's response was genuinely generous, the doubling of this descriptor emphasizes the extraordinary, overflowing nature of their giving, signifying a spiritual fervor that went beyond mere duty. This serves to highlight the dramatic contrast with previous periods of neglect and spiritual apathy. Repetition of the concept of "abundance" also serves to underscore the central message of overwhelming generosity and willing obedience, impressing upon the reader the depth of the revival. Furthermore, the detailed Enumeration of "corn, wine, and oil, and honey, and of all the increase of the field" provides vivid imagery, making the offerings tangible and demonstrating the comprehensive nature of the people's giving from every aspect of their agricultural livelihood. This specific listing contributes to the sense of a complete and thorough restoration of covenant practices, painting a picture of a nation fully engaged in honoring God.
Theological and Thematic Connections
The profound generosity and spontaneous obedience of the Israelites in 2 Chronicles 31:5 resonate deeply with core biblical truths about God's character and humanity's response. It underscores the principle that true spiritual revival is not merely an emotional experience but manifests in tangible acts of obedience, particularly in stewardship and support for God's work. The giving of firstfruits and tithes was an act of worship, an acknowledgment that all provision comes from God, and a demonstration of trust in His continued blessing. This passage teaches that when hearts are genuinely turned back to God, giving becomes a joyful privilege rather than a burdensome obligation, ensuring the flourishing of ministry and the proper functioning of corporate worship. It illustrates that God delights in the willing and abundant offerings of His people, which enable His kingdom purposes to advance.
Reflection and Application
2 Chronicles 31:5 offers a powerful blueprint for contemporary believers regarding generosity, stewardship, and the support of ministry. The Israelites' immediate and abundant response was not coerced but flowed from a renewed heart, demonstrating that true giving is an overflow of gratitude and devotion to God, a joyful recognition of His prior abundant provision. This challenges us to examine the posture of our own hearts in giving—do we give out of obligation, or out of a cheerful and trusting response to God's goodness in our lives? Just as the firstfruits represented the best and the tithe a faithful proportion, our giving should reflect a commitment to honoring God with our "first and best," trusting Him with the remainder. Furthermore, this passage reminds us of our responsibility to practically support those who are dedicated to full-time ministry, ensuring that the work of the Gospel can continue unhindered. Our financial contributions are not merely donations; they are acts of worship that enable the spread of God's kingdom and the spiritual nourishment of His people, participating in God's ongoing work in the world.
Questions for Reflection
FAQ
What was the "commandment" that prompted such an abundant response?
The "commandment" refers to King Hezekiah's decree, specifically mentioned in 2 Chronicles 31:4. Following the spiritual revival and Temple rededication, Hezekiah commanded the people of Jerusalem to provide the portions due to the priests and Levites, so that these ministers could devote themselves fully to the Law of the Lord and their sacred duties. This command was rooted in the Mosaic Law, which stipulated that the Levites and priests, having no tribal land inheritance, were to be supported by the tithes and offerings of the other tribes. Hezekiah's decree was a re-establishment of this divine ordinance, which had been neglected for many years, indicating a comprehensive restoration of covenant practices.
Why was honey included in the list of firstfruits, given its typical exclusion from altar offerings?
While honey was generally prohibited from being offered on the altar as a burnt offering (as stated in Leviticus 2:11), it was permissible and even expected as part of the firstfruits offerings brought to the Temple storehouses for the sustenance of the priests and Levites. The prohibition on the altar was likely due to its fermenting properties or its association with pagan rituals which often used honey. However, as a product of the Promised Land, honey was considered a valuable and sweet part of the land's bounty. Thus, it was appropriate to bring it as a firstfruit offering to support the priests and Levites, as it represented the "sweetness" and richness of God's provision from the "land flowing with milk and honey." It was a gift of the land, intended for the support of the ministers, not for consumption on the altar.
Christ-Centered Fulfillment
2 Chronicles 31:5, with its vivid portrayal of the Israelites' abundant giving of firstfruits and tithes, finds its ultimate fulfillment and deeper meaning in Jesus Christ. While the Old Covenant system of offerings provided for the Levitical priesthood and pointed to the need for atonement and sustenance for worship, Christ Himself is the supreme fulfillment of all offerings. He is the ultimate "firstfruits" of the resurrection, as 1 Corinthians 15:20 declares, guaranteeing the resurrection of all who believe in Him. His perfect life and sacrificial death on the cross represent the ultimate and complete offering, making all subsequent human offerings mere responses to His finished work. He is the Lamb of God who takes away the sin of the world (John 1:29), the once-for-all sacrifice that perfects those who are being sanctified (Hebrews 10:14). Under the New Covenant, the emphasis shifts from prescribed agricultural produce to a heart transformed by grace, compelling believers to offer themselves fully to God as a "living sacrifice" (Romans 12:1), which is our spiritual act of worship. Our giving, whether of financial resources, time, or talent, is no longer a means to earn favor or maintain a system, but a joyful, Spirit-empowered response to the immeasurable abundance of God's grace revealed in Christ's ultimate provision. Just as the Israelites supported their priests, believers are now called to generously support the spread of the Gospel and the ministries that proclaim Christ, ensuring that the spiritual nourishment of God's Word reaches all nations, echoing the New Testament call to cheerful and abundant giving in light of Christ's ultimate sacrifice (2 Corinthians 9:7).