TRV
Translation
King James Version
And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.
Complete Jewish Bible
When Hizkiyahu and the leaders came and saw the heaps, they blessed ADONAI and his people Isra'el.
Berean Standard Bible
When Hezekiah and his officials came and viewed the heaps, they blessed the LORD and His people Israel.
American Standard Version
And when Hezekiah and the princes came and saw the heaps, they blessed Jehovah, and his people Israel.
World English Bible Messianic
When Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.
Geneva Bible (1599)
And when Hezekiah and the princes came, and saw the heapes, they blessed the Lord and his people Israel.
Young's Literal Translation
And Hezekiah and the heads come in and see the heaps, and bless Jehovah and His people Israel,
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In the KJVVerse 11,863 of 31,102
Study This Verse
Commentary on 2 Chronicles 31 verses 1–10
1 ¶ Now when all this was finished, 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 out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.
2 And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of the LORD.
3 He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD.
4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the LORD.
5 And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.
6 And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the LORD their God, and laid them by heaps.
7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month.
8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and his people Israel.
9 Then Hezekiah questioned with the priests and the Levites concerning the heaps.
10 And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left is this great store.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Chronicles 31:8 captures a pivotal moment in King Hezekiah's spiritual reforms, illustrating the profound connection between obedience, divine provision, and grateful worship. After Hezekiah commanded the people to support the temple ministry through tithes and offerings, he and his officials witnessed the overwhelming abundance of contributions, which formed massive "heaps." Their immediate and dual response was to bless the LORD, acknowledging His faithfulness and the spiritual awakening He had wrought, and then to bless the people of Israel, affirming their renewed devotion and generosity. This verse stands as a powerful testament to the blessings that flow from national repentance, faithful stewardship, and godly leadership, marking a high point in Judah's restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its message. Hyperbole is evident in the description of the "heaps," which, while literally representing large quantities, also convey an impression of overwhelming, extraordinary abundance, emphasizing the exceptional nature of the people's giving and God's blessing. This vivid visual imagery serves as Symbolism for the spiritual revival itself; the physical "heaps" of offerings symbolize the overflowing hearts and renewed commitment of a people returned to God. The narrative also implicitly uses Contrast by juxtaposing this scene of overflowing abundance and joyous worship with the previous generations of spiritual neglect and scarcity under King Ahaz, highlighting the transformative power of obedience. Furthermore, the immediate and dual act of "blessing the LORD, and his people Israel" demonstrates a Chiasm or balanced structure of gratitude, first directed towards the divine source and then towards the human instruments, reinforcing the interconnectedness of God's action and human response within the covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the theological principle that obedience to God, particularly in areas of giving and supporting His work, often results in tangible blessing and abundance. The "heaps" are a visible manifestation of God's faithfulness to His covenant promises, demonstrating that when His people prioritize His kingdom and obey His commands, He provides exceedingly. It underscores the reciprocal nature of the covenant: God blesses His people, enabling them to give generously, and their generosity, in turn, opens the door for further blessing and the flourishing of His ministry. This moment serves as a model for both individual and corporate gratitude, reminding us to attribute all good things to God's hand and to affirm the faithfulness of others within the community of faith, fostering a culture of mutual encouragement and shared purpose in God's work.
REFLECTION AND APPLICATION
The scene in 2 Chronicles 31:8 offers a timeless blueprint for spiritual renewal and communal flourishing, providing profound insights for contemporary believers. It teaches us that genuine repentance and a return to God's commands—including faithful stewardship of our resources—are met with divine favor and often tangible blessings. The "heaps" serve as a powerful reminder that God is not outdone in generosity; when we give willingly and sacrificially, He provides abundantly, often beyond our expectations, demonstrating His faithfulness to His promises. Furthermore, the response of Hezekiah and the princes models humble, God-centered leadership. They didn't claim credit for the abundance or the people's generosity but immediately pointed to God as the ultimate source of the blessing, and then affirmed the faithfulness of the people. This inspires us to cultivate a posture of profound gratitude for God's provision in our own lives and to actively encourage and celebrate the spiritual growth and generosity we witness in our communities. It challenges us to consider if our own lives and churches reflect such overflowing commitment and the resulting divine abundance, both spiritual and material, that facilitates the work of God's kingdom.
Questions for Reflection
FAQ
What was the primary purpose of these "heaps" of offerings in Hezekiah's time?
Answer: The "heaps" of offerings, consisting of firstfruits, tithes, and consecrated gifts, were primarily intended to provide for the sustenance and support of the priests and Levites who served in the temple. According to the Mosaic Law (e.g., Numbers 18:21-24), these offerings were their allotted inheritance, ensuring that those dedicated to the sacred ministry could focus entirely on their duties without needing to engage in secular labor for their livelihood. The extraordinary abundance seen here ensured the full restoration and ongoing, robust operation of the temple worship system, which had been neglected for generations.
What does it signify when Hezekiah and the princes "blessed the LORD"?
Answer: To "bless the LORD" means to praise Him, to give Him profound thanks, and to acknowledge His supreme goodness, power, and unchanging faithfulness. It is an act of worship, adoration, and humble recognition of His sovereignty. In this specific context, Hezekiah and the princes recognized that the overwhelming generosity of the people and the resulting material abundance were not merely human achievements but clear, undeniable evidence of God's blessing, His work in the hearts of His people, and His faithfulness to His covenant promises. Their blessing was an immediate, humble, and public declaration of God's ultimate sovereignty and gracious provision.
Why did they also "bless his people Israel" after blessing the LORD?
Answer: After directing their primary praise to the LORD, Hezekiah and the princes also blessed the people of Israel as a vital act of affirmation, commendation, and encouragement. This recognized and honored the people's renewed obedience, willing hearts, and sacrificial generosity that led to such an outpouring. It served to validate their faithfulness, reinforce their commitment, and encourage continued devotion. This dual blessing highlights the holistic nature of true worship and spiritual revival, encompassing both vertical praise and adoration directed to God and horizontal affirmation and encouragement within the covenant community, fostering unity and shared purpose in God's work.
CHRIST-CENTERED FULFILLMENT
The scene in 2 Chronicles 31:8, with its overflowing abundance and the joyful blessing of God and His people, powerfully foreshadows the ultimate provision and spiritual restoration found in Christ. The "heaps" of physical offerings, meticulously gathered to sustain the Levitical priesthood and temple worship, point to the immeasurable spiritual riches and the perfect, once-for-all sacrifice provided by Jesus Christ, our great High Priest (as described in Hebrews 9:11-14). The physical temple, which Hezekiah so diligently restored, finds its ultimate fulfillment in Christ Himself, who declared, "Destroy this temple, and in three days I will raise it up," speaking of His body (John 2:19-21). Moreover, the New Testament teaches that believers are now the spiritual temple of God, individually and corporately indwelt by the Holy Spirit (1 Corinthians 3:16). The abundance of offerings in Hezekiah's day, a response to God's grace and the king's command, mirrors the overflowing grace poured out through Christ, enabling believers to live lives of generous giving, not out of obligation but out of gratitude for the "unsearchable riches of Christ" (Ephesians 3:8). Just as Hezekiah blessed the people for their faithfulness, so too does Christ, our ultimate King, bless His church, the new "people Israel" (Galatians 6:16), for their faith and obedience, promising that those who give generously will receive even more, for "God loves a cheerful giver" (2 Corinthians 9:7). The ultimate blessing and provision are found in the resurrected Christ, who supplies all our needs according to His riches in glory (Philippians 4:19).