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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 35:1–19. His three-level outline is real structure in the source text, so it is rendered as structure.
The destruction which Josiah made of idols and idolatry was more largely related in the Kings, but just mentioned here in the foregoing chapter (v. 33); but his solemnizing the passover, which was touched upon there (Kg2 23:21), is very particularly related here. Many were the feasts of the Lord, appointed by the ceremonial law, but the passover was the chief. It began them all in the night wherein Israel came out of Egypt; it concluded them all in the night wherein Christ was betrayed; and in the celebration of it Hezekiah and Josiah, those two great reformers, revived religion in their day. The ordinance of the Lord's supper resembles the passover more than it does any of the Jewish festivals; and the due observance of that ordinance, according to the rule, is an instance and means both of the growing purity and beauty of churches and of the growing piety and devotion of particular Christians. Religion cannot flourish where that passover is either wholly neglected or not duly observed; return to that, revive that, make a solemn business of that affecting binding ordinance, and then, it is to be hoped, there will be a reformation in other instances also.
In the account we had of Hezekiah's passover the great zeal of the people was observable, and the transport of devout affection that they were in; but little of the same spirit appears here. It was more in compliance with the king that they all kept the passover (Ch2 35:17, Ch2 35:18) than from any great inclination they had to it themselves. Some pride they took in this form of godliness, but little pleasure in the power of it. But, whatever defect there was among the people in the spirit of the duty, both the magistrates and the ministers did their part and took care that the external part of the service should be performed with due solemnity.
I.The king exhorted and directed, quickened and encouraged, the priests and Levites to do their office in this solemnity.
Perhaps he saw them remiss and indifferent, unwilling to go out of their road or mend their pace. If ministers are so, it is not amiss for any, but most proper for magistrates, to stir them up to their business. Say to Archippus, Take heed to thy ministry, Col 4:17. Let us see how this good king managed his clergy upon this occasion.
1.He reduced them to the office they were appointed to by the law of Moses (Ch2 35:6) and the order they were put into by David and Solomon, Ch2 35:4. He set them in their charge, Ch2 35:2. He did not cut them out new work, nor put them into any new method, but called them back to their institution. Their courses were settled in writing; let them have recourse to that writing, and marshal themselves according to the divisions of their families, Ch2 35:5. Our rule is settled in the written word; let magistrates take care that ministers walk according to that rule and they do their duty.
2.He ordered the ark to be put in its place. It should seem, it had of late been displaced, either by the wicked kings, to make room for their idols in the most holy place, or by Hezekiah, to make room for the workmen that repaired the temple. However it was, Josiah bids the Levites put the ark in the house (Ch2 35:3), and not carry it about from place to place, as perhaps of late they had done, justifying themselves therein by the practice before the temple was built. Now that the priests were discharged from this burden of the ark they must be careful in other services about it.
3.He charged them to serve God and his people Israel, Ch2 35:3. Ministers must look upon themselves as servants both to Christ and to his church for his sake, Co2 4:5. They must take care, and take pains, and lay out themselves to the utmost,
(1.)For the glory and honour of God, and to advance the interests of his kingdom among men. Paul, a servant of God, Tit 1:1.
(2.)For the welfare and benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy; and there will be no difficulty, in the strength of God, in honestly serving these two masters.
4.He charged them to sanctify themselves, and prepare their brethren, Ch2 35:6. Ministers' work must begin at home, and they must sanctify themselves in the first place, purify themselves from sin, sequester themselves from the world, and devote themselves to God. But it must not end there; they must do what they can to prepare their brethren by admonishing, instructing, exhorting, quickening, and comforting, them. The preparation of the heart is indeed from the Lord; but ministers must be instruments in his hand.
5.He encouraged them to the service, Ch2 35:2. He spoke comfortably to them, as Hezekiah did, Ch2 30:22. He promised them his countenance. Note, Those whom we charge we should encourage. Most people love to be commended, and will be wrought upon by encouragements more than by threats.
II.The king and the princes, influenced by his example, gave liberally for the bearing of the charges of this passover.
The ceremonial services were expensive, which perhaps was one reason why they had been neglected. People had not zeal enough to be at the charge of them; nor were they now very fond of them, for that reason, and therefore,
1.Josiah, at his own proper cost, furnished the congregation with paschal lambs, and other sacrifices, to be offered during the seven days of the feast. He allowed out of his own estate 30,000 lambs for passover offerings, which the offerers were to feast upon, and 3000 bullocks (Ch2 35:7) to be offered during the following seven days. Note, Those who are serious in religion should, when they persuade others to do that which is good, make it as cheap and easy to them as may be. And where God sows plentifully he expects to reap accordingly. It is to be feared that the congregation generally had not come provided; so that, if Josiah had not furnished them, the work of God must have stood still.
2.The chief of the priests, who were men of great estates, contributed towards the priests' charges, as Josiah did towards the people's. The princes (Ch2 35:8), that is, the chief of the priests, the princes of the holy tribe, rulers of the house of God, bore the priests' charges. And some of the rich and great men of the Levites furnished them also with cattle, both great and small, for offerings, Ch2 35:9. For, as to those that sincerely desire to be found in the way of their duty, Providence sometimes raises up friends to bear them out in it, beyond what they could have expected.
III.The priests and Levites performed their office very readily, Ch2 35:10.
They killed the paschal lambs in the court of the temple, the priests sprinkled the blood upon the altar, the Levites flayed them, and then gave the flesh to the people according to their families (Ch2 35:11, Ch2 35:12), not fewer than ten, nor more than twenty, to a lamb. They took it to their several apartments, roasted it, and ate it according to the ordinance, Ch2 35:13. As for the other sacrifices that were eucharistical, the flesh of them was boiled according to the law of the peace-offerings and was divided speedily among the people, that they might feast upon it as a token of their joy in the atonement made and their reconciliation to God thereby. And, lastly, The priests and Levites took care to honour God by eating of the passover themselves, Ch2 35:14. Let not ministers think that the care they take for the souls of others will excuse their neglect of their own, or that being employed so much in public worship will supersede the religious exercises of their closets and families. The Levites here mace ready for themselves and for the priests, because the priests were wholly taken up all day in the service of the altar; therefore, that they might not have their lamb to dress when they should eat it, the Levites got it ready for them against supper time. Let ministers learn hence to help one another, and to forward one another's work, as brethren, and fellow-servants of the same Master.
IV.The singers and porters attended in their places, and did their office, Ch2 35:15.
The singers with their sacred songs and music expressed and excited the joy of the congregation, and made the service very pleasant to them; and the porters at the gates took care that there should be no breaking in of any thing to defile or disquiet the assembly, nor going out of any from it, that none should steal away till the service was done. While they were thus employed their brethren the Levites prepared paschal lambs for them.
V.The whole solemnity was performed with great exactness, according to the law (Ch2 35:16, Ch2 35:17), and, upon that account, there was none like it since Samuel's time (Ch2 35:18), for in Hezekiah's passover there were several irregularities. And bishop Patrick observes that in this also it exceeded the other passovers which the preceding kings had kept, that though Josiah was by no means so rich as David, and Solomon, and Jehoshaphat, yet he furnished the whole congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before him.
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Summary
Second Chronicles 35:5 presents King Josiah's precise directive to the Levites, instructing them on their required positioning within the sacred Temple precincts for the grand Passover celebration. This command meticulously details that their arrangement must align with both the ancestral divisions of the Israelite families and their own established Levitical courses, underscoring the profound importance of order, hereditary roles, and faithful adherence to the rediscovered divine Law in facilitating the worship of the entire community.
Context
Literary Context
This verse is deeply embedded within the Chronicler's detailed account of King Josiah's unprecedented Passover, hailed as the greatest since the days of Samuel and the judges, and even surpassing those of the kings of Israel (2 Chronicles 35:18). It immediately follows Josiah's initial instructions to the Levites regarding their consecration and the preparation of the Temple for the celebration, highlighting their indispensable role in handling the sacrificial animals and assisting the lay people. The specific directive in 2 Chronicles 35:5 serves as a foundational command that sets the stage for the meticulous execution of the Passover rituals, emphasizing the profound organization and adherence to divine protocol required for such a large-scale, divinely mandated event. This command directly flows from Josiah's zealous commitment to restoring pure worship in Judah after the momentous discovery of the Book of the Law (2 Chronicles 34:15), making the proper ordering of the Levites a crucial step in national spiritual renewal.
Historical & Cultural Context
King Josiah's reign (640-609 BC) in Judah was a pivotal period marked by extensive religious reforms, a stark contrast to the idolatrous practices of his predecessors, Manasseh and Amon. The Passover, one of Israel's three annual pilgrimage feasts, held immense significance, commemorating the nation's miraculous deliverance from Egyptian bondage. The Levites, as descendants of Levi, were divinely consecrated to serve in the Tabernacle and later the Temple. Their responsibilities were vast, encompassing the maintenance of the sanctuary, assisting the priests, teaching the Mosaic Law, and facilitating the sacrificial system. Their duties were meticulously organized into hereditary "divisions" or "courses," a system largely formalized by King David (1 Chronicles 23:6). The "holy [place]" mentioned here refers to the various sacred areas within the expansive Temple complex, specifically the outer courts where the Levites performed their duties, distinct from the inner sanctuary or the Most Holy Place, which had more restricted access.
Key Themes
The instruction in 2 Chronicles 35:5 profoundly contributes to several overarching themes prevalent in the books of Chronicles and, specifically, during Josiah's reign. Firstly, it powerfully illustrates the theme of Order and Structure in Worship, emphasizing that God desires worship to be conducted with precision, intentionality, and reverence, rather than chaos or improvisation. The detailed "divisions of the families" underscore this divine principle, reflecting a theology that values meticulous adherence to divine blueprints for sacred service. Secondly, it highlights the Indispensable Role of Levitical Service and Responsibility, showcasing the Levites as dedicated facilitators of worship, standing as vital intermediaries who enabled the people to draw near to God through the prescribed rituals. Their precise positioning was critical for the proper and efficient execution of the sacrificial system. Thirdly, the verse is a tangible embodiment of Obedience to God's Law, as Josiah's entire reform movement, including this specific directive, was a direct and zealous response to the rediscovered divine commands. Finally, it subtly points to Community Participation in Worship, as the Levites' structured service was designed to enable and support the worship of "your brethren the people," ensuring that the entire Israelite community could properly engage in the Passover and offer their sacrifices in an orderly manner, fostering a unified and accessible worship experience.
Exposition and Analysis
Key Word Analysis
This term signifies "a sacred place or thing," or abstractly, "sanctity." In 2 Chronicles 35:5, "the holy [place]" refers to the consecrated precincts of the Temple in Jerusalem where the Levites were authorized to perform their duties. The KJV's addition of "[place]" clarifies the spatial aspect, but the Hebrew word itself inherently denotes the consecrated nature of the area. The Levites' instruction to "stand" in this holy space underscores their active, consecrated presence and readiness for sacred service.
This noun denotes "a section" or "division." The verse uses this term in relation to "the families of the fathers of your brethren the people," indicating that the Levites' positioning was to be aligned with the established, organized groupings of the lay Israelites. This suggests a strategic arrangement designed to efficiently serve the people as they brought their offerings and participated in the Passover.
This feminine noun means "a distribution" or "division." This term is used specifically for "the division of the families of the Levites," referring to their own internal, hereditary courses or classes. This system, established by King David, ensured that the vast and complex duties of Temple service were meticulously organized and distributed among various Levitical families, guaranteeing continuous and orderly performance of their sacred tasks.
Verse Breakdown
"And stand in the holy [place]"
This opening imperative is a direct command from King Josiah to the Levites. It instructs them to take their designated, active positions within the consecrated areas of the Temple complex. Their "standing" implies not merely physical presence but a posture of readiness, attentiveness, and dedicated service essential for the proper execution of the Passover rituals.
"according to the divisions of the families of the fathers of your brethren the people"
This clause specifies the first crucial criterion for the Levites' positioning. Their arrangement was not arbitrary but was to be strategically aligned with the established family groupings of the ordinary Israelite worshippers. This ensured that the Levites could efficiently serve and assist the lay people as they brought their sacrifices and participated in the Passover, facilitating an orderly and accessible worship experience for the entire community.
"and [after] the division of the families of the Levites."
This second criterion further clarifies that the Levites' positioning was also dictated by their own internal, hereditary, and pre-established Levitical courses or divisions. This refers to the system of twenty-four courses, largely formalized by David, where specific Levitical families were assigned particular duties and times of service. Thus, their placement was a dual alignment: both externally, to effectively serve the people, and internally, according to their own divinely ordained and ancestral roles within the Temple hierarchy.
Literary Devices
The verse employs several literary devices that underscore its central message of order and structure in worship. The Repetition of the concept of "divisions of the families" (or similar structures) applied to both the people and the Levites serves to emphasize the pervasive and foundational nature of this organizational principle within Israelite society and, specifically, in sacred service. There is an implicit Parallelism between the structured nature of the people's familial groupings and the structured nature of the Levites' service, highlighting how the latter was meticulously designed to accommodate and facilitate the former. The overall tone conveys a strong Emphasis on precision, adherence to established protocols, and a meticulous approach to the performance of sacred duties. This meticulousness reflects the Chronicler's broader theological interest in the proper worship of God and the paramount importance of following divine commands as a pathway to national blessing and spiritual renewal.
Theological and Thematic Connections
This verse offers profound theological insights into the very nature of worship and service within God's covenant community. It powerfully demonstrates that God is a God of order, not confusion, and that intentional structure in sacred service is not merely a matter of human bureaucracy but is divinely sanctioned and profoundly beneficial for fostering genuine, reverent worship. The Levites' role as dedicated facilitators underscores the biblical principle that certain individuals or groups are called to specific forms of service that enable and empower others to draw near to God. Their precise positioning, dictated by both the practical needs of the people and their own ancestral callings, speaks to the importance of discerning and faithfully fulfilling one's specific role within the broader community of faith. This Old Testament instruction foreshadows the New Testament emphasis on the diverse yet interconnected functions within the body of Christ, where every member, endowed with unique gifts, works together in harmony for the common good and the ultimate glory of God.
Reflection and Application
While the specific Temple rituals and Levitical divisions are no longer practiced in the New Covenant era, the underlying principles embedded in 2 Chronicles 35:5 remain profoundly relevant and applicable for contemporary believers and the church today. This verse calls us to deeply consider the importance of order, intentionality, and dedicated service in our corporate worship gatherings and in our individual ministries. Just as the Levites were strategically positioned and organized to facilitate the people's access to God through the prescribed sacrifices, so too are we, as members of Christ's body, called to use our unique gifts, talents, and positions to help others encounter Christ, grow in their faith, and draw closer to God. Every role within the church, no matter how seemingly small or behind-the-scenes, contributes to the overall health, effectiveness, and spiritual vitality of the body of Christ. We are encouraged to embrace our unique "divisions" or callings, serving with diligence, humility, and a spirit of cooperation, always with the ultimate aim of drawing others closer to the Lord and ensuring that our collective worship is honoring and pleasing to Him. Our service should be both internally consistent with our God-given gifts and externally oriented to meet the needs of those we serve, fostering an environment where all can worship effectively.
Questions for Reflection
FAQ
What does "the holy [place]" refer to in this context?
In 2 Chronicles 35:5, "the holy [place]" refers to the sacred precincts and various courts of the Temple in Jerusalem. This was the designated area where the Levites performed their diverse duties, such as preparing sacrificial animals, assisting the priests, maintaining the sanctuary, and overseeing the flow of worshippers. It is distinct from the Most Holy Place, which only the High Priest could enter on the Day of Atonement, and also from the altar of burnt offering, which was the primary domain of the priests. The Levites' positioning in these holy areas underscored the sacred and consecrated nature of their service to God.
Why was it so important for the Levites to be organized by "divisions of the families"?
The organization of the Levites by "divisions of the families" was absolutely crucial for several reasons, reflecting a divinely ordained system. This structure, largely established by King David (1 Chronicles 23), ensured continuity, efficiency, and the proper performance of the complex and extensive Temple services. By dividing the Levites into hereditary courses, it guaranteed that trained personnel were always available for specific tasks, ranging from music and gatekeeping to the intricate preparation of sacrifices. This highly structured approach prevented chaos, maintained order, and ensured that all necessary duties were covered systematically and reverently, allowing the entire community to participate in worship effectively and without hindrance.
How does this verse relate to King Josiah's broader reforms?
This verse is a direct and vital component of King Josiah's sweeping religious reforms. After the momentous discovery of the Book of the Law (2 Chronicles 34:15), Josiah embarked on a zealous and comprehensive campaign to purge idolatry and restore pure, orthodox worship in Judah according to God's explicit commands. The meticulous organization and positioning of the Levites for the Passover, as described in 2 Chronicles 35:5, was a critical step in re-establishing the divinely prescribed Temple service and ensuring its proper execution. It powerfully reflects Josiah's deep commitment to obedience and his desire to ensure that every aspect of worship, down to the precise location and role of the Levites, adhered strictly to the rediscovered divine instructions, leading to a profound national spiritual revival.
Christ-Centered Fulfillment
While 2 Chronicles 35:5 meticulously details the precise order and hereditary structure of Levitical service in the Old Covenant Temple, its ultimate significance points forward to the perfect, once-for-all, and eternal High Priestly ministry of Jesus Christ. The Levites stood in the "holy place" to facilitate access to God through the shedding of animal blood, acting as necessary, though temporary, intermediaries due to humanity's pervasive sin. However, this elaborate system, with all its divisions and rituals, was merely a shadow, a prophetic foreshadowing of the greater reality to come. Jesus, as the true and eternal High Priest, entered not an earthly "holy place" made with hands, but the true sanctuary—heaven itself—not with the blood of goats and calves, but with His own precious, sinless blood, thereby securing an eternal redemption for all who believe (Hebrews 9:11-14). His singular, perfect sacrifice abolished the need for continuous Levitical service and repeated animal offerings, providing direct, unhindered, and confident access to God for all believers (Hebrews 10:19-22). Jesus is the ultimate "division" or the singular "way" by which humanity can approach the Father (John 14:6), fulfilling and infinitely transcending the temporary, earthly order established for the Levites. Through His finished work, we are all made priests in a spiritual sense, a "royal priesthood," empowered to offer spiritual sacrifices of praise, worship, and service to God (1 Peter 2:9), no longer needing an earthly mediator to stand between us and the divine presence.